JUN  11  1974 


:«^1.^« 


LAO-TZE'S  TAO-TEH-KING 


CHINESE-ENGLISH 


WITH  INTRODUCTION,  TRANSLITERATION, 
AND  NOTES 


By  dr.   PAUL  CARUS 


^^am 


REQUITE  HATRED  WITH  GOODNESS 

— LAO-TZE,   63 


CHICAGO 

THE  OPEN  COURT  PUBLISHING  COMPANY 

(London  :  Kegan  Paul,  Trench,  Truebner  &  Co.) 
i8g8 


copyright  by 
The  Open  Court  Publishing  Co. 

1898. 


TABLE  OF  CONTENTS : 

PAGE 

Introduction  :  Lao-Tze  and  His  Philosophy i 

The  Old  Philosopher 3 

The  Fundamental  Principle  of  Lao-Tze's  Philosophy.     .  g 

The  Ideal  of  Lao-Tze's  Ethics 17 

Taoism  Before  and  After  Lao-Tze 30 

(Quotations  in  the  Tao-  Teh-King,  30-34  ;  Lao-Tze 
and   Confucius,   34-38  ;    Taoism  After  Lao-Tze, 

38-41-) 

The  Present  Edition  of  the  Tao-  Teh-King 42 

Pronunciation 4^ 

Lao-Tze's  Tao-Teh-King  in  Chinese 49 

^ilM^I8:^-f-# 51 

^^ii^^ 53 

English  Translation 93 

Sze-Ma-Ch'ien  on  Lao  Tze 95 

The  Old  Philosopher's  Canon  on  Reason  and  Virtue  .     .  97 

Transliteration  of  the  Text,  Chinese-English.     .     .     .  139 

Sze-Ma-Ch'ien  on  Lao-Tze 141 

The  Old  Philosopher's  Canon  on  Reason  and  Virtue  .     .  147 

Notes  and  Comments 275 

Index , 325 


INTRODUCTION 


THE  OLD  PHILOSOPHER. 


^    ^ 


1A0-TZE,i  or  ''the  old  philosopher,"  is  the  desig- 
J  nation  of  one  of  the  most  remarkable  thinkers  of 
mankind.  He  was  a  Chinese  who  lived  in  the  sixth 
century  B.C.,  and  left  to  the  world  the  Tao-Teh-King, 
a  small  book  on  Reason  and  Virtue,  which  not  only  ex- 
ercised a  powerful  influence  upon  his  countrymen  but 
is  also  worthy  to  be  compared  with  the  sacred  scrip- 
tures of  the  Buddhists  and  the  New  Testament.  It  is 
on  account  of  the  similarities  which,  in  spite  of  many 
differences,  obtain  between  the  teachings  of  Lao-Tze 
and  those  of  Buddha  and  Christ  that  the  Tao-Teh- 
King  is  an  indispensable  book ;  and  no  one  who  is  in- 
terested in  religion  can  afford  to  leave  it  unread. 

The  date  of  Lao-Tze's  birth^  is  the  third  year  of 
the  Emperor  Ting-wang  of  the  Cho  dynasty,  which 
corresponds  to  the  year  604  B.  C. 

Lao-Tze's  family  name,  ^  (Li),  means  Plum- 
tree.  His  proper  name,  i^  (Er),^  means  Ear.  His 
appellation  v/as  'f fl  ^  (Po  Yang),  viz.,  ''Count  of  the 

1  The  diphthong  «(?  sounds  like  ^w  in  "how,"  the  e  in  "Tze"  resembles 
the  short  u  in  "  but."     On  pronunciation  see  page  48. 

2  Mart.  Martin's  Hist.  Sim'ca,  p.  133  and  Duhalde  I.,  p.  248, 

3  Other  transcriptions  are  Ur,  Err,  and  'Rh. 


4  lao-tze's  tao-teh-king. 

Positive  Principle,"  representing  manliness,  the  sun, 
and  the  South  ;^  his  posthumous  title  was  ^ft  (Tan) 
long-lobed,  long  lobes  being  a  sign  of  virtue.  But  the 
people  called  him  simply  ^-f"  (Lao-Tze),  the  old 
philosopher.  He  is  also  frequently  named  ;^§(Lao 
Chiin),  the  ancient  sire,  master,  or  prince;  and  ^  St 
(Lao  Er),  the  old  child,  which  means,  ''he  who  even 
as  an  old  man  remains  childlike."  His  followers, 
the  Taoists,  speak  of  him  as  i^Jb"^^  (t'ai  shang 
lao  chiin),  the  greatly  eminent  ancient  master,  or 
simply  ;3j;^J^  (t'ai  shang),  the  greatly  Eminent  One. 
Lao-Tze  was  born  in  ffl/t  (^Ch'ii-Jhren,)  a  village 
in  R#|l  (Li-county)  belonging  to  the  "g^K  (K'u 
province)  of  the  state  ^  (Ch'u).  Abel  R^musat^  states 
on  the  authority  of  Kwang-Yu-Ki  (VI.  15)  that: 

"Ch'ii-Jhren  is  situated  in  the  vicinity  of  the  present  city  of 
Lu-i,  a  town  of  the  third  order,  belonging  to  Kwei-te-foo  of  the 
province //i9-«(z«  (lat.  34^  north,  long,  o*'  54'  west  of  Peking)." 

Robert  K.  Douglas,  professor  of  sinology  at  Ox- 
ford, England,  calls  attention  to  the  strange  coinci- 
dence that  the  name  of  the  hamlet  Ch'il-Jhren,  Lao- 
Tze's  place  of  birth,  means  ''oppressed  benevolence"; 
Z/,  the  parish  to  which  it  belongs,  means  "cruelty"; 
K^u,  the  name  of  the  district,  means  "bitterness"; 
Ch^u,  the  philosopher's  native  state,  means  " suffer- 
ing. "^     He  adds : 

"  If  these  places  were  as  mythical  as  John  Bunyan's  '  City  of 
Destruction'  and  'Vanity  Fair,'  their  names  could  not  have  been 
more  appropriately  chosen  to  designate  the  birthplace  of  a  sage 
who  was  driven  from  office  and  from  friends  by  the  disorders  of 
the  time."     Society  in  China,  p.  403. 

1  Yox yang  see  the  K'anghi,  Vol.  36,  p.  10  A. 

2  Mimoire  sur  la  vie  et  Ics  opiriions  de  Lao-Tseu,  p.  4. 

3 Professor  Douglas's  method  of  transcription  is  Chujen,  Li,  ICu,  and  Ts'u 


INTRODUCTION.  5 

Considering  tne  denunciations  which  Lao-Tze 
hurled  against  both  ''  oppression  "  and  ''false  benevo- 
lence '* ;  and  the  * '  bitterness  "  and  ' '  sufferings  "  which 
he  had  to  endure,  the  meaning  of  these  names  seems 
startling  enough,  and  were  these  places  not  actually 
in  existence  they  would  suggest  that  Lao-Tze's  birth 
and  life  were  a  myth.  But  Professor  Douglas  might 
have  added  that  the  coincidence,  interesting  though 
it  is,  is  not  as  remarkable  as  it  appears  to  Europeans 
who  are  unacquainted  with  the  peculiarities  of  the 
Chinese  language  which  make  such  a  play  of  words 
possible  and  quite  common  ;  for  puns  are  far  easier 
in  Chinese  than  even  in  French. 

Let  us  look  at  each  name  more  closely. 

ft  {C/i'z'i)  means  "crooked"  or,  as  a  noun,  "a. 
bend,"  then  ''scheming,"  "false,"  "forced,"  and 
finally,  in  the  sense  of  the  German  phrase  gebundene 
Redey  it  denotes  "verses,"  especially  "songs,  ditties, 
and  ballads."  {K.,  Vol.  17,  p.  12  B;  ^.  ^.  Z).,  p.  458.) 

t  {Jhrefi^)  means  "that  which  is  enclosed,  or  the 
kernel  of  a  thing";  then  "the  essence  of  man's  heart 
or  humaneness";  it  also  means  "the  humane  or  good 
man."  {^K.,  Vol.  6,  p.  i  A.)  Should  the  name  Ch'u- 
Jhren  be  translated  according  to  its  proper  meaning, 
it  probably  ought  to  be  "Good  Man's  Bend,"  that  is 
to  say,  a  bend  in  a  valley  named  after  a  person  whose 
epithet  was  "the  good  man." 

^  (Zz)  means  "whetstone;  grinding;  oppression; 
danger;  disorder."  As  a  verb  it  means  "to  grind; 
to  chide  ;  to  goad."  The  name  might  be  translated 
in  English  as  "Grinding,"  and  Li  Hsiang  would  be 
"grinding  county."     It  may  have  been  called  so  on 

1  Jhr  is  a  peculiar  r-sound.  Jhren  (commonly  transcribed  jen)  is  pro- 
nounced almost  like  the  English  word  "  wren."     (See  page  48.) 


b  LAO-TZE'S  TAO-TEH-KING. 

account  of  being  a  place  where  whetstones  were  found, 
or  made,  or  sold.     (^K^anghi,  Vol.  7,  p.  47  A.) 

^  {K'u)  is  the  name  of  the  common-thistle.  In  ad- 
dition, the  word  means  ''  bitter  ;  unpleasant ;  mortify- 
ing." As  a  noun  it  means  ''affliction";  as  a  verb,  ''to 
hasten  ;  to  be  sick."  K'u  Hien,  accordingly,  might  be 
translated  "thistle  province."  {K'anghij  Vol.  29,  p. 
7  A;    Williams's  Syl.  Did.,  p.  436.) 

^  (^Ch^u)  means  "a  bramble  bush"  or  "a  clump 
of  trees."  As  an  adjective  it  means  "full  of  spines, 
full  of  thorns,"  denoting  at  the  same  time  "distress" 
and  "pain."  If  we  can  translate  the  name  Ch^u  at  all 
we  might  call  it  "the  state  of  the  bramble-bush"  or 
"the  state  of  briars."  In  addition  to  all  these  mean- 
ings, the  word  Ch^u  means  "orderly;  well  done; 
properly  finished."^  What  a  choice  of  allusions  can- 
not be  had  in  Chinese  names  ! 

As  to  the  authenticity  of  the  Tao-Teh-King  and 
the  historical  reality  of  Lao-Tze's  life,  there  can  be 
no  doubt.  Wl^^M  Sze-Ma-Ch'ien,  the  Herodotus  of 
Chinese  history,^  has  embodied  a  brief  account  of  Lao- 
Tze's  life  in  his  famous  ^  |g  {Shi-Ki),  or  Historical 
Records,  which  were  completed  in  91  B.  C. 

Sze-Ma-Ch'ien's  report  of  Lao-Tze's  life  is  very 
terse.  It  consists  only  of  two  hundred  and  forty-eight 
words,  but  is  full  of  interest  and  very  important  as  the 
most  reliable  account  that  has  been  handed  down  to 
later  generations.  For  these  reasons  it  has  been  in- 
corporated in  the  present  edition  as  a  kind  of  preface 
which  will  splendidly  serve  as  an  authentic  historical 
introduction  to  the  Tao-Teh-King. 

1  See  Williams's  S.  Z>.,  p.  94,  and  K'anghi,  Vol.  18,  p.  28  B. 

2About  136-85  B.  C.    See  Mayers's  Chinese  Readers'  Manual,  I.,  No.  660, 


INTRODUCTION.  7 

But  even  before  Sze-Ma-Ch'ien,  Lao-Tze  has  been 
mentioned,  commented  upon,  and  largely  quoted  by 
a  number  of  his  disciples,  among  whom  Lieh-Tze^ 
is  the  oldest,  and  Chwang-Tze^  the  most  ingenious 
and  most  famous.  Literal  quotations  from  the  Tao- 
Teh-King  in  the  writings  of  Lieh-Tze,  of  Han-Fi- 
Tze,^  of  Chwang-Tze,  of  Liu-An,*  of  the  historian 
Sze-Ma-Ch*ien  himself,  and  of  other  authors  are  so 
frequent  and  at  the  same  time  so  accurate  that  they 
verify  more  than  two-thirds  of  the  whole  Tao-Teh- 
King.      Professor  Legge  says  : 

"  I  do  not  know  of  any  other  book  of  so  ancient  a  date  as  the 
Tao-Teh-King  of  which  the  authenticity  of  the  origin  and  the  gen- 
uineness of  the  text  can  claim  to  be  so  well  substantiated."^ 

While  the  Tao-Teh-King  as  a  genuine  production 
of  the  age,  and  Lao-Tze's  authorship  of  the  book  are 
beyond  dispute,  its  very  existence  is  a  historical  prob- 
lem which  has  not  as  yet  found  its  solution.  Were 
Lao-Tze  not  six  hundred  years  older  than  Christ, 
and  a  hundred  years  older  than  Buddha,  we  should 
be  inclined  to  believe  that  he  had  borrowed  his  main 
ideas  from  either  Buddhism  or  Christianity  ;  but  that 
is  a  theory  which  is  impossible.  Nevertheless,  Pro- 
fessor Douglas  believes  he  finds  traces  of  Brahmanical 
influence  in  the  Tao-Teh-King,  and  argues  that  Lao- 
Tze  was  a  descendant  of  one  of  the  Western  nations 
of  the  Chinese  Empire,  which  may  have  been  in  con- 

1  Mayers's  Chinese  Readers'  Manual,  I.,  387.  His  works  were  edited  in  the 
fourth  century  by  Chwang-Tze. 

2330  B.  C.     See  Mayers's  Chinese  Readers'  Manual,  I,  No.  92. 

3  Schott  mentions  him  as  a  contemporary  of  the  Emperor  Ngan-Wang 
(401-374  B.  C),  while  according  to  Legge  he  died  230  B.  C 

4  A  philosopher  on  the  throne,  for  he  was  the  King  of  Hwai  Nan  and  is 
best  known  as  Hwai  Nan  Tze ;  he  died  122  B.  C. 

5  Sacred  Books  of  the  East,  XXXIX.,  p.  9. 


8  lao-tze's  tao-teh-king. 

nexion  with  India  since  olden  times.  Taking  for 
granted  that  the  name  Er,  i.  e.  Ear,  was  a  sobriquet 
given  to  Lao-Tze  on  account  of  the  unusual  size  of 
his  ears,  Professor  Douglas  says : 

"  It  is  remarkable  that  the  description  of  his  large  ears  and 
general  appearance  tallies  accurately  with  those  of  the  non-Chinese 
tribes  on  the  western  frontiers  of  the  empire.  His  surname,  Li, 
also  reminds  one  of  the  large  and  important  tribe  of  that  name 
which  was  dispossessed  by  the  invading  Chinese,  and  was  driven 
to  seek  refuge  in  what  is  now  South-Western  China.  But  however 
that  may  be,  it  is  impossible  to  overlook  the  fact  that  he  imported 
into  his  teachings  a  decided  flavor  of  Indian  philosophy."  {^Society 
hi  China,  p.  403.) 

Douglas  goes  so  far  as  to  find  a  strong  resemblance 
between  Lao-Tze's  Tao  and  the  pre-Buddhistic  Brahm 
of  the  Indian  sages,  which,  however,  I  am  unable  to 
discover.  No  doubt  there  are  similarities  between  In- 
dian and  Chinese  doctrines,  but  they  are  too  vague 
and  do  not  prove  a  common  origin  ;  and  we  must 
bear  in  mind  that  certain  similarities  of  doctrines, 
nay,  also  of  superstitions,  arise  naturally  in  the  course 
of  evolution.  We  must  grant,  however,  that  when 
Lao-Tze  resigned  his  position  as  custodian  of  the  ar- 
chives of  Cho^  he  went  West,  which  seems  to  indi- 
cate that  his  sympathies  were  bound  up  with  those 
Western  people  whom  his  parents  may  have  praised 
to  him  as  models  of  simplicity  and  virtue. 

We  cannot  say  that  the  Brahmanical  origin  of 
Lao-Tze's  philosophy  has  been  proved.  The  whole 
proposition  remains  a  vague  hypothesis  whose  main 
right  to  existence  consists  in  the  fact  that  we  know 
too  little  either  to  substantiate  or  to  refute  it. 


1  Other  transcriptions  are  Chau  (Eitel),  Chow  (Mayers),  Cheu  (Williams) 
and  Chou  (Wade).     See  page  48, 


THE   FUNDAMENTAL   PRINCIPLE   OF 
LAO-TZE'S   PHILOSOPHY. 

THE  idea  that  constitutes  the  corner-stone  of  Lao- 
Tze's  philosophy  is  contained  in  the  word  Tao, 
which,  however,  is  so  general  and  comprehensive  a 
term,  that  his  propositions  naturally  would  appear  to 
have  existed  in  a  vague  form  long  before  him.  The 
universal  use  of  the  word  gives  to  his  thoughts  the 
appearance  of  an  old  doctrine,  yet  it  seems  improb- 
able that  such  an  original  and  extraordinary  thinker, 
as  was  Lao-Tze,  could,  like  Confucius,  have  been  a 
mere  transmitter  of  traditions. 

The  term  ^  {tad)  is  a  remarkable  word.^  It  means 
''path,  way,  method,  or  mode  of  doing  a  thing,"  then 
also,  the  mode  of  expressing  a  thing,  or  "word  ;"  and 
thus  finally  it  acquires  its  main  meaning,  which  is  ' '  rea- 
son." As  a  verb,  it  means  "to  walk,  or  to  tread;  to 
speak  or  to  declare  ;  to  argue  or  to  reason."  Consider- 
ing the  religious  reverence  in  which  the  term  is  held, 
the  expression  Tao,  meaning  "word"  and  "logical 
thought"  at  the  same  time,  presents  a  close  analogy  to 
the  Neo-Platonic  term  \6yo'5.  The  Buddhists  use  the 
word  Tao  as  a  synonym  of  ^  (jtiing),  enlightenment, 

IK'anghz,  Vol.  34,  p.  21  B.     Williams,  S.  D.,  p.  867.     Eitel,  Ch.  D.,  p.  743. 


10  lao-tze's  tao-teh-king. 

to  translate  the  Sanskrit  ^  {bodhi^^  and  the  Chris- 
tians employ  it  in  the  version  of  the  New  Testament 
for  the  term  \6yo'^,  "word.'* 

The  term  "word"  in  the  sense  of  Logos  as  used  in 
the  New  Testament  occurs  also  in  the  Rig-Veda  where 
the  fourth  hymn  is  devoted  to  the  Vdch  (latin,  iwx), 
"pervading  heaven  and  earth,  existing  in  all  the 
worlds  and  extending  to  heaven."  Still  another  strik- 
ing parallelism  is  found  in  the  Zoroastrian  creed  which 
proclaims  that  Ahura  Mazda,  the  Lord  Omniscient, 
had  created  the  world  by  pronouncing  the  excellent, 
the  pure,  and  stirring  word  {Ahmia  Vairyo,  Honover), 
"the  word  that  existed  before  everything  else." 

The  same  difficulty  which  translators  encounter  in 
their  attempts  to  find  a  proper  rendering  of  the  term 
Aoyo?,  exists  for  the  term  Tao.  We  might  translate 
it  "word,"  or  (as  does  Stanislas  Julien)  "path,"  or 
(as  does  Gabelentz)  "logos;''  or  we  might  (as  do 
Chalmers,  Legge,  and  Victor  von  Strauss)  retain  the 
Chinese  word  Tao.  After  a  long  deliberation  the  au- 
thor of  the  present  edition  has  come  to  the  conclusion 
that  the  simplest  and  most  ordinary  English  analogue 
for  Tao,  which  is  "Reason,"  would  be  preferable. 
But  in  order  to  remind  his  readers  of  the  more  com- 
prehensive significance  of  the  word,  he  has  in  his 
translation  capitalised  it  throughout. 

The  Tao  is  Kant's  "purely  formal."  Thus  it 
is  called  -j^  ^  {Ja  chwang),  the  great  form,  and  ')^:% 
{ta  hsiang),  the  great  image^  (Chap.  35).  Other  expres- 
sions of  a  similar  significance  are  "^  {Jiao^^  vacancy, 
or  a  condition  of  not  being  occupied,  (see  Williams, 
S.  D.,  p.  528)  and  ^  {chi),  noiselessness,  or  a  void 
of  activity.      It   is   the  Absolute  whose  essence  is  not 

1  Plato's  term  elSos  (idea)  also  means  image  or  picture. 


INTRODUCTION.  II 

concrete  being,  but  abstract  law.  To  characterise  the 
former,  the  absence  of  all  the  concrete  reality,  it  is 
called  ^  (tvii),  or  the  non-existent ;  to  characterise  the 
latter,  the  abstractness  of  this  highest  of  all  generali- 
sations, it  is  called  J^  {ch'mig),  hollowness,  or  ^ 
(Jisii)^  emptiness,  or  the  void.^  As  the  ultimate  ground 
of  existence  it  is  called  ;^  {hsiien),  abyss,  an  expres- 
sion which  reminds  one  of  the  Neo-Platonic  /3vBo5, 
and  the  Urgrund  of  German  mystics. 

The  terms  ^,  {chwang),  form,  and  ^  {hsiang),  im- 
age, are  commonly  used  to  denote  material  or  concrete 
forms,  but  Lao-Tze  means  pure  form,  which  in  his 
paradoxical  mode  of  speaking  is  expressed  in  the  terms 
^iS  Kr^  Jt^  (^^  chivang  chih  chwang),  the  form  of  the 
formless,  or  ?!6^^^  (jou  hsiang  chih'^  hsiang),  the 
image  of  that  which  has  no  image,  i.  e.,  no  concrete 
shape.  In  a  word,  '*  the  form  of  the  formless  "  means 
the  ideal,  the  abstract,  the  universal. 

Lao-Tze  distinguishes  two  kinds  of  Tao  or  Rea- 
son:  (i)  the  Tao  that  was  in  the  beginning,  that  is 
eternal  and  immutable,  the  divine  presence,  which  can 
be  on  the  right  hand  and  at  the  same  time  on  the  left 
hand,  which  is  bodiless,  immaterial,  and  not  sense- 
perceptible  ;  and  (2)  the  Tao  that  is  individualised  in 

IFor  chwang  see  K.,  Vol.  33,  p,  6  B;  for  shiang,  ib.  Vol.  22,  p.  10  A;  for 
liao  {a.  vacuum,  or  void),  ib..  Vol.  11,  p.  13  B  ;  for  chih  (a  state  in  which  no 
voice  is  heard,  perfect  stillness),  ib.,  Vol.  7,  p.  10  B ;  for  yvH,  ib.,  Vol.  21,  p.  8 
A  ;  for  ch'ung,  ib,,  Vol.  7,  p.  8  B.  Compare  also  IV.  S.  D.,  p.  109.  For  hsii  see 
K.,  Vol.  30,  p.  2  A.  Williams  defines  hsii  (p.  227)  as  "empty;  vacant;  empty  of 
passions  and  able  to  receive,  quiet;  a  vacant,  abstracted,  contemplative  con- 
dition such  as  Buddhists  aim  to  reach;  space."  Empty  space  is  to  both  the 
Taoists  and  the  Buddhists  the  symbol  of  absolute  rest.  (See,  e.  g.,  in  Samuel 
Beal's  Catena  0/ Buddhist  Scriptures,  p.  157,  the  simile  of  the  restlessness  of 
dust  particles  in  space,  while  "  the  nature  of  space  is  rest." 

Hsii,  vacancy,  is  a  synonym  of  k'ung  {W.  S.  D.,  p.  464),  ecstasy,  trance, 
transport,  which  is  a  favorite  term  with  the  Buddhists. 

2  The  word  chih  is  pronounced  .^z^'  in  Shanghai,  in  Canton  chi.  Mr 
Candlin  of  Tientsin  transcribes  it  tzU. 


12  LAO-TZE'S  TAO- TEH-KING. 

living  creatures,  especially  in  man.  The  latter  denotes 
the  reasoning  powers  of  man  and  is  called  A  jiM  {^Jhren 
tad),  human  Reason ;  the  former  is  characterised  as 
^itt  {ch^ang  tad),  the  eternal  Reason,  or  ^  ^  {t^ien 
tao),  Heaven's  Reason.  It  is  identified  with  i  {JisueTi), 
the  mysterious  abyss  of  existence.  As  the  mystery  of 
existence  it  is  called  ^i^g  {wu-ming),  the  Ineffable 
or  Nameless.  It  is  ^  (ken),  the  Root  from  which 
everything  proceeds  and  to  which  everything  returns. 
Although  the  source  of  all  things,  it  is  itself  |ffl^?i^ 
{wu-yiieri),  the  Sourceless,  i.  e.,  Spinoza's  causa  stii. 
The  difference  between  the  eternal  Reason,  ch'ang 
tao,  and  the  Reason  individualised  in  man,  Jhren  tao, 
is  emphasised  again  and  again  in  the  Tao-Teh-King; 
and  Chwang-Tze  says^  (Book  XL,  last  paragraph): 

"There  is  the  Tao,  or  Way,  of  Heaven  ;  and  there  is  the  Tao, 
or  Way,  of  Man.  Practising  non-assertion  2  and  yet  attracting  all 
honor  is  the  Way  of  Heaven ;  asserting  oneself  and  being  embar- 
rassed thereby,  is  the  Way  of  Man.  It  is  the  Way  of  Heaven  that 
plays  the  part  of  the  lord  ;  it  is  the  Way  of  Man  that  plays  the 
part  of  the  servant.  The  Way  of  Heaven  and  the  Way  of  Man  are 
far  apart.    They  should  be  clearly  distinguished  from  each  other. ' 

Says  Chwang-Tze : 

"The  Tao  is  always  one,  and  yet  it  requires  change," 

which  means,  the  Tao  is  sameness  in  difference.  The 
same  law  produces  under  different  conditions  different 
results.  The  Tao  is  the  world-former,  not  the  world- 
creator;  it  is  not  action  but  law.  Yet  it  is  not  merely 
immanent,  it  is  supernatural  and  prenatural.  It  is 
omnipresent  in  the  world  but  would  exist  even  though 
the  world  did  not  exist.    Says  Chwang-Tze  (Book  VI.) : 

\  Sacred  Books  of  the  East,  Vol.  XXXIX.,  p.  306. 

2 We  replace  "Doing  nothing,"  which  is  a  misleading  translation,  by 
"  Practising  non-assertion  ' '  for  reasons  given  further  on. 


INTRODUCTION.  1 3 

"If  you  could  hide  the  world  in  the  world,  so  that  there  was 
nowhere  to  which  it  could  be  removed,  this  [Tao]  would  be  the 
grand  reality  of  the  ever-enduring  thing."  {^Sacred  Books  of  the 
East,  XXXIX.,  p.  242.) 

The  philosophy  of  Lao-Tze,  which  places  the  Tao 
at  the  beginning  of  the  world,  is  the  echo  of  a  thinker 
who  was  engaged  with  the  same  problem  as  the  author 
of  the  Fourth  Gospel.  We  read  in  the  Tao-Teh-King 
that  the  Tao,  far  from  being  made  by  God,  must  be 
prior  even  to  God,  for  God  could  never  have  existed 
without  it,  and  that,  therefore,  the  Tao  may  claim  the 
right  of  priority.  Lao-Tze  says  :  "I  know  not  whose 
son  Reason  (i.  e.,  the  eternal  Reason)  can  be.  It  seems 
to  be  prior  to  God  "  (chapter  4)  ;  and,  following  the 
precedence  of  the  fourth  Gospel,  Christians  will  feel 
inclined  to  add :  ^^nai'^^6'5  r/v  6  X6yo5,"  that  is  to 
say,  ''the  Word,  the  Tao,  the  Logos,  is  uncreated, 
and  it  is  part  and  parcel  of  God's  being." 

What  a  strange  contrast  !  The  Logos  or  Tao  (i.e., 
the  eternal  rationality  that  conditions  the  immutable 
laws  of  the  world-order)  is,  according  to  Lao-Tze, 
prior  to  God ;  it  is  God's  ancestor  or  father  ;  but  ac- 
cording to  Christian  doctrines,  it  is  the  son  of  God, 
not  created  but  begotten  in  eternity.  At  first  sight 
both  statements  are  contradictory,  but  is  not  after  all 
the  fundamental  significance  in  either  case  the  same? 

The  highest  laws  of  reason  are  universal  and  in- 
trinsically necessary ;  we  cannot  even  imagine  that 
they  ever  had  been  or  ever  could  be  non-existent  or 
invalid  ;  they  have  not  been  fashioned  or  ordained, 
they  have  not  been  made  either  by  God  or  man,  they 
are  eternal  and  immutable. 

The  eternal  Reason  manifests  itself  in  the  laws  of 
nature.     Chwang-Tze  says : 


14  LAO  TZE  S  TAO-TEH-KING. 

"When  the  body  of  man  comes  from  its  special  mould  [the 
ever-enduring  thing],  there  is  even  then  occasion  for  joy  ;  but  this 
body  undergoes  a  myriad  transformations,  and  does  not  immedi- 
ately reach  its  perfection ; — does  it  not  thus  afford  occasion  for 
joys  incalculable?  Therefore  the  sagely  man  enjoys  himself  in 
that  from  which  there  is  no  possibility  of  separation  [viz.,  the 
Tao] ,  and  by  which  all  things  are  preserved.  He  considers  early 
death  or  old  age,  his  beginning  and  his  ending,  all  to  be  good,  and 
in  this  other  men  imitate  him  ; — how  much  more  will  they  do  so  in 
regard  to  That  Itself  on  which  all  things  depend,  and  from  which 
every  transformation  arises!"     [Ibid.,  p.  243.) 

Human  reason,  Jhren-tao,  or  the  reason  that  can 
be  reasoned,  tao-k'o-tao,  which  is  contrasted  to  the 
ch'ang-iaOf  or  the  eternal  Reason,  shows  itself  in 
man's  interference  with  the  natural  course  of  things. 
Chwang-Tze  says  (Book  XVII. ): 

"Oxen  and  horses  have  four  feet.  That  is  what  is  called  the 
heaven-ordained.  When  horses'  heads  are  haltered,  and  the  noses 
of  oxen  are  pierced,  that  is  called  the  man-ordained.  Therefore  it 
is  said:  Do  not  by  the  man-ordained  obliterate  the  heaven-ordained; 
do  not  for  your  purposes  obliterate  the  decrees  of  heaven  ;  do  not 
bury  your  fame  in  such  a  pursuit.  Carefully  persevere  in  and  do 
not  lose  it  (the  Tao).  This  is  what  I  call  reverting  to  your  true 
(Nature)."     {Ibid.,  p.  384.) 

Man's  aspiration  should  not  be  to  follow  that  which 
is  merely  human  in  him,  but  that  which  is  eternal ; 
and  eternal  is  alone  the  Tao,  the  Reason,  the  Ulti- 
mate Norm  of  Existence.  Thus  we  find  a  contrast 
between  A^"^  {/hren  hshi),  the  human  heart,  and  l^^'v 
{tao  hsin),  the  Rational  heart ;  the  former  being  per- 
verse, the  latter  a  realisation  of  right  feeling,  right 
thinking,  and  ri^ht  doing.     We  read  in  the  Shu-King, 

I.,  p.  3,  K^t^m^   it'li^'HI^    'ItlS'it-   itm.m.^0 

/hren  hsin  wei  wei,  tao  hsin  wei  wei,  wei  ching  wei  yi, 
yun  chih  chUeh  chmig,  ''the  human  heart  is  jeopardised; 


INTRODUCTION.  I5 

but  the  rational  heart  is  subdued  [attenuated];  it  is 
genuine;  is  unified  ;  thus  it  keeps  its  middle  (path)." ^ 

Lao-Tze's  whole  philosophy  can  be  condensed  in 
these  words:  ''Men,  as  a  rule,  attempt  for  personal 
ends  to  change  the  Tao  that  is  eternal ;  they  endeavor 
to  create  or  make  a  Tao  of  their  own.  But  when  they 
make,  they  mar;  all  they  should  do  is  to  let  the  eter- 
nal Tao  have  its  way,  and  otherwise  be  heedless  of 
consequences,  for  then  all  will  be  well."  Christ  ex- 
presses the  same  sentiment :  ''Seek  ye  first  the  King- 
dom of  God  and  His  righteousness ;  and  all  these 
things  (the  necessities  of  life)  shall  be  added  unto  you. " 

The  Tao  is  not  merely  a  logical  principle,  it  is 
not  "reason"  as  we  commonly  use  the  term;  it  is 
clothed  with  all  the  awe  and  reverence  of  the  highest 
religious  idea.     Says  Chwang-Tze  : 

"This  is  the  Tao  ; — there  is  in  It  emotion  and  sincerity,  but 
It  does  nothing  and  has  no  bodily  form.  It  may  be  handed  down 
(by  the  teacher),  but  may  not  be  received  (by  his  scholars).  It 
may  be  apprehended  (by  the  mind),  but  It  cannot  be  perceived 
[by  the  senses].  It  has  Its  root  and  ground  in  itself.  Before  there 
were  heaven  and  earth,  from  of  old,  there  It  was,  securely  exist- 
ing. From  It  came  the  mysterious  existences  of  spirits,  from  It 
the  mysterious  existence  of  God.  It  produced  heaven  ;  It  produced 
earth.     It  was  before  the  T'ai  Chi  [the  primordial  ether]." 2 

IThis  famous  passage  which  is  frequently  quoted  in  Chinese  literature, 
is  adduced  by  Victor  v.  Strauss  (p.  xxxix)  to  prove  that  the  ancient  Chinese 
regarded  the  Tao  as  a  sentient  being  that  is  possessed  of  a  heart.  He  trans- 
lates "Des  Menschen  Herz  ist  gefahrvoll,  Tao's  Herz  ist  fein,  ist  lauter,  ist 
eins.  Wollt  euch  erhalten  in  ihm."  His  interpretation  of  7^^ //j/«,  which 
reflects  his  theosophical  preferences,  is  against  the  sense  in  which  the  pas- 
sage is  commonly  quoted  (see  the  K'anghi s.  v.  Tao,  Vol.  34,  p.  21  B).  The 
last  sentence  "Wollt  euch  erhalten  in  ihm  "  instead  of  "Thus  it  keeps  its 
middle"  is  undoubtedly  a  mistake.  Otherwise  Strauss's  translation  is  not 
incorrect.  But  what  shall  we  say  of  Legge  who  (in  the  S.  B.  of  the  E.,  Vol. 
III.,  p.  50)  translates  this  same  passage  :  "The  mind  of  man  is  restless,  prone 
(to  err);  its  affinity  to  what  is  right  is  small.  Be  discriminating,  be  uniform 
(in  the  pursuit  of  what  is  right),  that  you  may  sincerely  hold  fast  the  Mean  "? 

SForan  explanation  of  the  T'ai  Chi  see  the  author's  article  "Chinese 
Philosophy  in  The  Hon  ist,  Vol.  VI.,  No.  2. 


i6  lao-tze's  tao-teh-king. 

The  Tao  is  a  principle,  not  a  personal  being ;  it  is 
an  omnipresent  feature  of  realit}^,  a  law  fashioning 
things  and  events,  not  a  god,  nor  an  essence  or  a 
world-substance.  Nevertheless,  Taoists  personify  it 
and  use  the  term  as  if  it  were  a  synonym  of  God. 
Thus  Lao-Tze  himself  speaks  of  the  Tao  as  5'C"F*S 
s/{t^ien  hsia  mu),  ''the  world-mother,  "^  or  tMs^  2.^  {wan 
wii  chih  7?mj  ''mother  of  the  ten  thousand  things,^ 
and  calls  it  ^  {isung),  the  ancestor,  and  ^  {chihi), 
the  master,^  viz.,  the  ultimate  authority  of  the  philos- 
opher's words  and  deeds. 

Chwang-Tze  speaks  of  the  Tao  as  "the  author  of 
all  transformations  in  whom  there  is  no  element  of 
falsehood"  (Book  V.).  Besides,  he  calls  the  Tao  "the 
great  and  most  honored  Master"  (Book  VI). 

Lao-Tze  mentions  the  word  ^  {.Ti'),  God,  only 
once  (Chap.  4)^  calling  him  H  ^  ^  {wan  wu  tsung), 
"the  ancestor  "or  "arch-father  of  the  ten  thousand 
things."  But  while  Lao-Tze  distinguishes  God  from 
the  Tao  and  claims  that  the  Tao  takes  precedence  be- 
fore God,  his  disciples  identify  the  Tao  with  God  and 
have  coined  a  special  designation  fi  ^  {Chen-Tsai)^, 
i.  e.,  the  True  Ruler, — a  term  which  is  the  common 
appellation  of  God  among  Taoists  even  to-day. 

1  Chapter  52. 

2  Chapter  i. 

SChapter  70.  For  tsung  see  K.,  Vol.  11,  p.  6  B;  for  chiln  (supreme;  one 
who  has  land;  king;  lord;  master;  a  title  of  respect), /^/V.,  Vol.  8,  p.  6  A. 

4  Compare  the  note  to  word  40  in  the  transliteration  of  Chapter  4. 

hChen  means  "true,  pure,  real"  (^K.,  Vol.  24,  p.  32  B,  IV.  S.  D.,  p.  15), 
and  Tsai,  "ruler,  responsible  master"  (A'.,  Vol.  11,  p.  9  A,  IV.  S.  D.,  p. 941). 
The  character  Chen  is  composed  of  the  signs  "upright"  and  "man,"  the 
character  Tia/ shows  the  sign  "bitter,"  and  the  sign  "roof,"  which  indicate 
that  it  means  him  who  bears  the  burden  and  cares  of  the  house;  its  ruler, 
master,  and  owner. 


THE  IDEAL  OF  LAO-TZE'S  ETHICS. 


UPON  his  faith  in  the  seasonableness,  goodness, 
and  unfailing  tightness  of  the  Tao,  Lao-Tze 
builds  his  ethical  system,  trusting  that  through  the  Tao 
the  crooked  shall  be  straightened,  the  imperfect  shall 
be  made  complete,  the  lowly  shall  receive  abundance 
as  sure  as  valleys  naturally  and  without  any  effort  of 
their  own  fill  themselves  with  water.  Thus  the  Tao 
resembles  water. ^  Lao-Tze  demands  the  surrender  of 
personal  ambition  and  all  selfish  strivings.  His  aim  is 
not  to  fashion,  not  to  make,  not  to  push  or  force  things, 
but  to  let  them  develop  according  to  their  own  nature. 
Virtue,  according  to  Lao-Tze,  is  simply  the  imi- 
tation of  the  Tao.  The  Tao  acts,  but  does  not  claim ; 
it  begets  and  quickens,  but  does  not  own ;  it  directs 
and  arranges,  but  does  not  rule.^  The  sage  will  not 
make  a  show  of  virtue,  of  benevolence,  of  justice,  of 
propriety;  his  virtue  is  ;^fg  (^pu  teJi),  or  unvirtue.^ 
He  will  make  no  pretense  of  being  virtuous,  but  sim- 
ply imitate  in  all  things  Heaven's  Tao.  In  a  word, 
the  ideal  of  morality  consists  in  realising  ^^2!.^h 
{wu  ming  chill  p'u)^  the  simplicity  of  the  Ineffable,  of 
the  nameless  or  unnamable  Tao. 

1  See  Chapters  78,  66,  8.  2  Chapter  10,  51.  3 Chapter  38. 


i8  lao-tze's  tao-teh-king. 

Thus,  according  to  Lao-Tze,  he  who  acts  a  part 
in  the  world,  as  a  player  does  on  the  stage ;  he  who 
endeavors  to  bring  about  artificial  conditions ;  he 
who  meddles  with  the  natural  growth  of  society,  will 
fail  in  the  end,  and  virtue  is  simply  |ffi®  (wu-wei),^ 
or  **not  acting,  not  making,  not  doing."  Non-action 
or  wu  wet  cannot  mean  inactivity,  for  it  is  with  Lao- 
Tze  a  principle  of  action.  He  never  tires  preaching 
I^^Wj  (j^^^  ^^  wei),'^  i.  e.,  to  act  non-action;  he 
expressly  declares  that  '*an  able  man  acts  resolutely" 
(chap.  30)  ;  and  he  assures  us  (chaps.  37  and  48)  that : 
tt  ^  Wo  fc  >P  ^  (w«  wet  er  wu  pu  wet),  ''through 
non-action  everything  can  be  accomplished. 

Lao-Tze's  propositions  ''to  act  non-action"  and 
"to  accomplish  everything  by  non-action,"  appear 
paradoxical,  but  his  idea  is  simple  enough.  He  who 
attempts  to  alter  the  nature  of  things  will  implicate 
himself  in  a  struggle  in  which  even  the  most  powerful 
creature  must  finally  succumb.  But  he  who  uses  things 
according  to  their  nature,  directing  their  course,  not 
forcing  them  or  trying  to  alter  their  nature,  can  do 
with  them  whatever  he  pleases.  Build  strong  walls 
and  heavy  dams  to  prevent  the  landslide  caused  by 
the  waters  that  sink  into  the  ground,  and  the  waters 
will  break  through  and  carry  your  dam  down  into  the 
valley;  but  provide  the  under-ground  water  with  out- 
lets in  the  places  where  it  naturally  endeavors  to  flow, 
and  there  will  be  no  danger  of  a  catastrophe. 

The  same  is  true  of  the  social  conditions  of  man- 
kind. Lao-Tze  requests  the  government  not  td*gov- 
ern,  but  simply  to  administer.  Rulers  should  not  in- 
terfere with  the  natural  development  of  their  people, 
but   practise   not-acting,   not-meddling,  non-interfer- 

1 IV.  S.  D.,  pp.  1059  and  1047.  2  Chapters  3,  10,  37,  57,  63,  etc. 


INTRODUCTION.  ig 

ence,  or,  as  the  French  call  it,  laisser  /aire,  so  that 
the  people  shall  scarcely  know  that  they  have  rulers. 
The  less  laws  and  prohibitions  there  are,  the  less 
crime  will  there  be.  The  less  the  welfare  of  the  peo- 
ple is  forced  by  artificial  methods,  the  greater  will  be 
their  wealth  and  prosperity. 

Lao-Tze's  principle  of  '< not-acting"  is  accord- 
ingly not  inactivity ;  it  is  simply  not  acting  a  part ;  not 
doing  things  in  an  artificial  way ;  it  is  not  forcing  the 
nature  of  things.  The  term  ^^  {wu  wet)  is  best 
explained  by  its  synonym  ^S^  {7vu  yii),  i.  e.,  '*  being 
without  desire."  Man  is  requested  not  to  have  a  will 
of  his  own,  but  to  do  what  according  to  the  eternal  and 
immutable  order  of  things  he  ought  to  do.  It  is  the 
surrender  of  attachment  to  self,  and  the  utter  omis- 
sion of  y^^  {j'hren  tad),  i.  e.,  of  man's  Tao,  the  pe- 
culiar and  particular  Tao  of  oneself  and  following  the 
course  prescribed  by  the  eternal  Tao,  ^^  {ch^ang 
tao).  It  is,  briefly,  not  '' non-action,"  but  ''non-asser- 
tion," and  this  is  the  translation  by  which  wu-wei  \s 
rendered  in  the  present  translation  as  coming  nearest 
to  the  original  meaning. 

Chwang-Tze,  Lao-Tze's  most  accomplished  dis- 
ciple, characterises  wu-wei,  or  non-action,  as  follows : 

"Non-action  makes  one  the  lord  of  all  glory  ;  non-action  makes 
one  the  treasury  of  all  plans ;  non-action  makes  one  the  burden  of 
all  offices ;  non-action  makes  one  the  lord  of  all  wisdom.  The 
range  of  the  true  man's  action  is  inexhaustible,  but  there  is  no- 
where any  trace  of  his  presence.  He  fulfils  all  that  he  has  received 
from  Heaven,  but  he  does  not  see  that  he  was  the  recipient  of  any- 
thing. A  pure  vacancy  (of  his  own  and  private  affairs)  character- 
ises him.  When  the  perfect  man  employs  his  mind,  it  is  a  mirror. 
It  conducts  nothing  and  anticipates  nothing  ;  it  responds,  but  does 
not  retain.  Thus  he  is  able  to  deal  successfully  with  all  things 
and  injures  none." 


20  LAO-TZE's  TAO  TEH-KING. 


i§  (wu-wei)  is  the  condition  of  genuine  virtue 
It  leads  to  ;f[»  (ip'u)  or  g-  {p'u),  simplicity,  to  JS^Oj) 
(/isu  /isi'n),  emptiness  of  heart,  to  ^  {chUi),  sincerity 
to  ^  {ch'mg),  or  fgj^  {ch'ing-c/mig),  and  ^  {ch'uti) 
purity,  to  ^  (^/^^«^),  righteousness,  to  .^  {su),  plain- 
ness, to  JM.  {cheti),  truth,  1  and  the  application  of  Lao- 
Tze*s  ethics  is  tersely  expressed  in  the  sentence : 
?S  ^  lil  fiS  (/^/^  J^'^^<?;/  /  /<f/^)  <' Recompense  hatred 
with  goodness."     (Chap.  63.) 

Lao-Tze  further  characterises  his  ethics  as  ^8S 
(^fuh  k7vei),  '^wending  home,"  or  K  (/^^O^  'Tevert- 
ing"3  M-ifi  ('^^'^^^'^^0' r^t^'^^iiig  to  the  root.  We  read 
in  Chapter  40:  RMM^Wf  (A^  <:he,  tao  chih  iung), 
''returning  is  the  Tao's  movement;"  and  by  reverting 
homeward  is  meant  rest.  There  is  no  idea  (except 
perhaps  the  ideas  of  simphcity  and  purity)  on  which 
Lao-Tze  dwells  with  more  emphasis  than  upon  the 
ideal  of  pacification,  which  he  calls  ^  {ch't?tg),  still- 
ness,* and  ^  {ngan),  ^  {p'ing),  ^  (/W),  i.  e.,  peace, 
equanimity,  and  ease.^     (Chapter  35.) 

IFor  /'«  and  /'«  see  K.,  Vol.  18,  p.  2  A ;  and  W.  S.  Z>.,  pp.  710  and  711; 
for  hsu,  K.,  Vol.  30,  p.  2  A  ;  IV.  S.  D.,  p.  227;  for  chz'h,  K.,  Vol.  33,  p.  20  A  ;  IV 
S.  D.,  p.  68;  for  ch'ing,  K.,  Vol.  20,  p.  25  B  and  27  A;  W.  S.  D  ,  p.  995;  for 
ch'nn,  K.,  Vol.  20,  p.  26  B;  IV.  S.  D.,  p.  783;  for  cheng,  K.,  Vol.  33,  p.  14  B ; 
IV.  S.  D.,  p.  73;  for  sii,  A'..  Vol.  27,  p.  4  A  ;  IV.  S.  D.,  p.  816;  for  c/ien,  K., 
Vol.  27,  p.  4  A  ;  W.  S.  D.,  p.  15. — Williams  transcribes/'^/;,  not  p2i ;  tsing,  not 
ching;  chart,  not  chen  ;  shun,  not  ch'un. 

i For /uh  (to  return,  to  reply),  see  K.,  Vol.  13,  p.  28  A;  for  kwez  (to  return 
homeward),  K.,  Vol.  19,  p.  12  B;  iox  fhn  (to  revert),  K.,  Vol.  7,  p.  38  A.  See 
also  W.  S.  D.,  pp.  151,  480,  126. 

3See  Chapters  16,28,  34,  etc.  Cf.  Gen.  iii.  19,  Psalm  xc.  3,  Eccl.  iii.  20;  xii.7 

4  See  Chapters  16,  26,  37. 

5 For  ngan  see  A'.,  Vol.  11,  p.  5  B  ;  for  p'ing,  K.,  Vol.  13,  p.  i  A  ;  for  Vai, 
A'.,  Vol.  20,  p.  15  A.  Compare  W.  S.  D.,  pp.  620,  701,  848;  the  character  nga-n 
consists  of  the  radicals  •'  shelter  "  and  "woman,' '  signifying  the  contentment 
of  being  at  home,  which  is  the  place  where  a  woman  is  sheltered.  P'ing  (rep- 
resenting scales  in  equilibrium)  means  ease,  tranquillity,  satisfaction,  and 
Vat  is  composed  of  "water,"  and  "great,"  denoting:  (i)  that  which  is  slip- 
pery; (2)  that  which  is  in  abundance;   and  (3)  that  which  moves  without  fric- 


INTRODUCTION.  21 

The  ideal  of  non-action  as  the  basis  of  ethics  in 
the  sense  in  which  Lao-Tze  understands  it,  is  very 
different  from  the  expressions  and  moral  preachings 
that  the  Western  people,  the  energetic  children  of  the 
North,  are  accustomed  to.  Nevertheless,  there  are  re- 
markable coincidences  with  Lao-Tze's  ethics  not  only 
in  Buddhism  but  also  in  the  Bible  and  the  literature 
of  Western  saints  and  sages. 

The  virtue  of  the  Taoist,  which  is  *' tranquillity," 
'* quietude,"  ''rest,"  corresponds  to  the  Biblical  in- 
junction: "Rest  in  the  Lord!"  (Psalm,  37,  7)  and  ''In 
quietude  and  in  confidence  shall  be  your  strength!" 
(Isaiah,  30,  15),  or,  as  the  Apostle  has  it:  "We  be- 
seech you,  brethren,  that  ye  study  to  be  quiet." 

This  tranquillity,  if  acquired  by  all,  would  become 
peace  on  earth  to  the  men  of  good-will. 

The  Bible  characterises  God  in  words  that  would 
have  been  very  congenial  to  Lao-Tze.     We  read : 

"He  maketh  wars  to  cease  unto  the  end  of  the  earth;  he 
breaketh  the  bow  and  cutteth  the  spear  in  sunder ;  he  burneth  the 
chariot  in  the  fire."     (Ps.  46,  9.) 

And  the  ethics  of  this  God,  who  is  the  ideal  of  peace 
on  earth,  is  stillness.     The  Psalmist  continues  : 
"Be  still  and  know  that  I  am  God." 

That  God  should  be  conceived  as  non-action  was 
a  favorite  idea  of  Philo,  the  Neo-PIatonist,  the  same 
who  for  the  first  time  used  the  term  Logos  in  the  sense 
in  which  it  was  adopted  by  the  author  of  the  Fourth 
Gospel.  Philo  calls  God  ocTtoio^,  the  non-actor,  not 
in  the  sense  of  being  passive  but  as  absolute  existence, 

tion,  i.  e.,  a  state  of  ease.  Thus  n£;an  is  peace  as  opposed  to  strife;  p'i^g- 
equilibrium,  as  opposed  to  an  unbalanced  state ;  t'ai,  smoothness,  as  opposed 
to  irritation. 


22  LAO-TZE  S  TAO-TEH-KING. 

as  the  ovTGDS  6v.  Indeed,  ''activity  is  as  natural  to 
God  as  burning  is  to  fire"  {Leg.  all.,  i,  3),  but  God's 
activity  is  of  a  peculiar  kind ;  it  is  efficiency,  not  ex- 
ertion;  it  is  not  a  particular  work  that  he  performs, 
but  an  omnipresent  effectiveness  which  Philo  finds 
difficult  to  characterise  without  falling  a  prey  to  mys- 
ticism. Philo  was  a  mystic,  and  God  to  him  is  the 
Unnamable  and  Unspeakable,  anarovojxaGro^  nai 
apprjTO?,  which  is  the  same  as  ^  ig  {wu  ming). 

Stillness,  that  is  to  say,  self-possessed  tranquillity, 
or  quietude  of  soul  is  the  condition  of  purity.  Any- 
thing that  agitates  the  mind  disturbs  it,  for  troubled 
waters  cannot  be  limpid.      Chwang-Tze  says  : 

"Sadness  and  pleasure  show  a  depraving  element  in  virtue ; 
joy  and  anger  show  some  error  in  their  course ;  love  and  hatred 
show  a  failure  of  their  virtue.  ...  It  is  the  nature  of  water,  when 
free  from  admixture,  to  be  clear,  and,  when  not  agitated,  to  be 
level ;  while,  if  obstructed  and  not  allowed  to  flow,  it  cannot  pre- 
serve its  clearness ; — being  an  image  of  the  virtue  of  Heaven. 
Hence  it  is  said  to  be  guileless  and  pure,  and  free  from  all  admix 
ture  ;  to  be  still  and  uniform,  without  undergoing  any  change ;  to 
be  indifferent  and  not  self-asserting ;  to  move  and  yet  to  act  like 
Heaven  : — this  is  the  way  to  nourish  the  spirit." 

Christianity  and  Buddhism  are  classified  by  Scho- 
penhauer as  the  religions  of  pessimism,  because  they 
recognise  the  existence  of  evil  in  the  world  from  which 
we  must  seek  salvation,  and  in  addition  to  several 
other  similarities  the  Taoist  philosophy  would  fall 
under  the  same  category.  Chwang-Tze  lets  the  rob- 
ber Chi  express  his  view  on  happiness  in  these  words 
which  apparently  voice  the  author's  opinion: 

"The  greatest  longevity  man  can  reach  is  a  hundred  years; 
a  medium  longevity  is  eighty  years;  the  lowest  longevity  is  sixty. 
Take  away  sickness,  pining,  bereavement,  mourning,  anxieties, 
and  calamities,  the  times  when,  in  any  of  these,  one  can  open  his 


INTRODUCTION.  23 

mouth  and  laugh,  are  only  four  or  five  days  in  a  month.  Heaven 
and  earth  have  no  limit  of  duration,  but  the  death  of  man  has  its 
(appointed)  time." 

The  world  is  full  of  anxiety  and  misery ;  and  sal- 
vation consists  solely  in  a  surrender  of  that  selfish 
craving  for  pleasures  which,  in  common  people,  is 
the  main-spring  of  action. 

Lao-Tze's  ethics  of  returning,  and  becoming  quiet, 
remind  us  of  Isaiah's  word  :  **In  returning  and  rest 
shall  ye  be  saved."     (30,  15.) 

And  the  Psalmist  says:  '^Return  unto  thy  rest, 
O  my  soul."     (116,  7.) 

The  Taoist  term  ^ji^  {Jisil  hshi),  i.  e.,  emptiness 
of  heart,  reminds  us  of  the  poor  in  spirit. 

Lao-Tze  insists  on  faith  as  much  as  St.  Paul,  say- 
ing: 

"  He  whose  faith  is  insufficient  shall  receive  no  faith."  (17,  23.) 

Further  Lao-Tze  says  (Chapters  43  and  78): 

"The  softest  overcomes  the  world's  hardest." 

"The  weak  conquer  the  strong,  the  tender  conquer  the  rigid." 

St.  Paul  uses  the  same  expression : 

"God  hath  chosen  the  weak  things  of  the  world  to  confound 
the  things  which  are  mighty."    (i  Cor.,  i,  27.) 

"When  I  am  weak  then  I  am  strong."     (2  Cor.,  12,  10.) 
"My  (God's)  strength  is  made  perfect  in  weakness."  {lb.,  v.  9.) 

As  the  Tao  is  the  same  to  all  people,  so  the  sage 
is  the  same  to  all  people.  He  makes  no  discrimi- 
nation. Lao-Tze  says:  m^'^^Z  ^-mm^^yK^mZ 
{sha?i  che  wu  shati  chih;  puh  shan  che  wu  yih  shan  chihf) 
''The  good  I  meet  with  goodness;  the  not-good  I 
meet  also  with  goodness!"     (Chapter  49.) 

Since  genuine  merit  can  be  accomplished  only 
through  non- assertion,  the  condition  of  greatness  is 


24  lao-tze's  tao-teh-king. 

modesty  or  lowliness.  As  the  water  that  benefits  all 
the  world  seeks  always  the  lov/est  places,  so  the  sage 
abhors  self-exaltation.  As  Christ  says,  *' Whosoever 
shall  exalt  himself  shall  be  abased,"  and  *'he  that 
shall  humble  himself  shall  be  exalted,"  so  Lao-Tze 
compares  the  Tao  of  Heaven  to  a  bow  (Chapter  77)  ; 
he  says:  *'It  brings  down  the  high  and  exalts  the 
lowly."  Lao-Tze  says  that  the  imperfect  will  be  re- 
stored, the  crooked  shall  be  straightened,  the  valleys 
shall  be  filled  (Chapter  20),  which  reminds  one  of  the 
words  of  Isaiah  (40,  4): 

' '  Every  valley  shall  be  exalted,  and  every  mountain  and  hill 
shall  be  made  low :  and  the  crooked  shall  be  made  straight  and 
the  rough  places  plain." 

Christian  philosophers  of  the  Middle  Ages,  espe- 
cially the  Mystics,  present  even  more  striking  anal- 
ogies to  Lao-Tze's  terminology  than  St.  Paul.  As 
Lao-Tze  speaks  of  ^'Tao's  course"  as  a  *^regress" 
or  ''a.  return  homeward"  (Chapter  40),  and  of  man's 
necessity  of ' '  returning  to  the  root, "  so  Scotus  Erigena 
in  his  book  De  divisione  naturcE,  519  D,  declares  : 

' '  Deus  in  unum  colligit  omnia  et  ad  se  ipsum  iyieffahili  re- 
gressH  resolvitur."  [God  gathers  all  in  one  and  resolves  them  in 
Himself  in  an  ineifable  regress.] 

Master  Eckhart's  sermons  contain  many  passages 
that  might  have  been  written  by  Lao-Tze ;  so  espe- 
cially his  praise  of  the  virtue  of  simplicity,  which  he 
calls  Eiiivaltekeit  (edition  Pfeiffer,  II.,  600,  31),  his 
recommendation  of  quietude  and  rest,  which  he  calls 
rouwe  {ibid.  601,  4)  the  importance  which  he  attrib- 
utes to  unity  which  he  calls  eineheit  {ibid.y  517  L), 
and  his  identification  of  the  highest  height  with  the 
deepest   depth    of    humility  {idid.y   574,   22    and    26). 


INTRODUCTION.  25 

There  is  no  doubt,  the  Taolsts  could  claim  Eckhart  as 
one  of  their  own. 

Johannes  Scheffler,  called  Angelus  Silesius,  a  born 
Protestant,  who  was  so  much  affected  by  mystic  sen 
timent  that  he  turned  Roman  Catholic,  says  : 

"  Wir  beten  :   '  Es  gescheh',  mein  Herr  und  Gott,  dein  Wille,' 
Und  sieh,  Er  hat  nicht  Will',  Er  ist  ein'  ew'ge  Stille." 
["Thy  will  be  done  O  Lord,  my  God  !  "  we  pray, 
But  lo  !  God  has  no  will ;  stillness  he  is  for  aye.] 

"  Ruh'  ist  das  hochste  Gut,  und  ware  Gott  nicht  Ruh', 
Ich  schlosse  vor  Ihm  selbst  mein'  Augen  beide  zu." 
[Rest  is  the  highest  good  ;  indeed  were  God  not  rest ; 
I'd  turn  away  from  Him,  as  being  no  longer  blest.] 

The  Tao-Teh-King  exercised  a  strong  influence  on 
Tolstoi.  1  He,  too,  speaks  of  non-action,  le  non-agir. 
Labor,  in  his  opinion,  is  no  virtue ;  labor  is  useless, 
nay,  pernicious,  for  labor,  such  as  keeps  men  too  busy 
to  leave  them  time  for  thought,  is  the  curse  of  the 
world.  Most  of  us,  says  Tolstoi,  have  not  time  for  the 
consideration  of  truth  and  goodness,  because  we  are 
rushed.  An  editor  must  arrange  his  journal,  the  gen- 
eral organises  his  troops,  the  engineer  constructs  an 
Eiffel  tower,  men  of  affairs  arrange  the  World's  Fair, 
the  naturahst  investigates  heredity,  the  philologist 
must  count  the  frequency  of  various  phrases  in  certain 
authors,  and  no  one  has  leisure  enough  for  a  moment 
of  rest;  no  one  has  time  for  finding  that  peace  of  soul 
which  the  world  cannot  give.  They  do  anything  ex- 
cept that  which  they  ought  to  do  first. 

Tolstoi  is  right,  for  thinking  reforms  the  world, 
not  laboring.    Thought  is  the  rudder  that  changes  the 

1  Tolstoi  informs  the  author  that  he  contemplated  making  a  Russian 
translation  of  the  Tao-Teh-King. 


26  lao-tze's  tao-teh-king. 

course  of  the  ship  of  toiling  mankind  ;  the  energy  of 
the  steam  that  labors  in  turning  the  wheels  is  useful 
only  so  long  as  it  is  controlled  by  thought  in  the  right 
way.  For  acquiring  the  right  ideal  that  will  guide  us  in 
the  right  direction,  we  need  not  labor,  nor  need  we 
exert  ourselves,  on  the  contrary,  says  Tolstoi,  we  must 
abandon  all  exertion  and  become  calm.  If  all  men 
would  only  employ  the  tenth  part  of  the  energy  that 
is  wasted  on  the  acquisition  of  purely  material  advan- 
tages, to  settling  the  questions  of  their  conscience, 
the  world  would  soon  be  reformed. 

A  peculiar  parallelism  of  Lao-Tze's  Taoism  with 
Christianity  consists  in  Lao-Tze's  belief  in  an  original 
state  of  innocence  and  paradisial  happiness.  He  attrib- 
utes all  the  evils  that  now  prevail  to  a  deviation  from 
the  original  simplicity  enjoined  by  the  eternal  Tao. 
The  conscious  discrimination  between  good  and  evil, 
the  studied  wisdom  of  the  age,  the  prevailing  method 
of  teaching  virtue  which  does  not  make  men  good,  but 
merely  induces  them  to  be  hypocritical,  the  constant 
interference  of  the  government  with  the  affairs  of  the 
people  are  the  causes  of  all  disorders.  His  ideal  state 
would  be  a  return  to  the  paradisial  innocence  and  sim- 
plicity, a  society  of  simple-minded  people  who  seek 
their  happiness  at  home.      (Chapter  80.) 

There  are  many  more  remarkable  passages  in  the 
Tao-Teh-King,  such  as  the  trinity  in  unity  (Chapter 
42);  the  preservation  of  him  who  will  not  perish  when 
he  dies  (Chapter  33) ;  that  the  weak  conquer  the 
strong  (Chapter  43);  that  we  must  become  like  little 
children  (Chapter  28  and  55);  that  the  holy  man  knows 
himself  as  a  child  of  the  Tao  (Chapter  52);  that  the 
Tao  can  be  had  for  the  mere  seeking  for  it  (Chapter 
63)  ;  that  the  son  of  heaven  (viz.,  the  king  or  empe- 


INTRODUCTION.  27 

ror)  must  bear  the  sins  of  the  people  (Chapter  78), 
etc.;  but  we  must  leave  them  to  the  reader  who  will 
find  enough  in  Lao-Tze's  little  book  that  will  set  him 
to  thinking. 

*  * 

The  natural  result  of  Lao-Tze's  philosophy  is  the 
ethical  ideal  of  the  sage,  the  saintly  man,  |g  \  {she7ig 
Jhren),^  who  is  also  called  ^-^  {chiin  tze),  the  su- 
perior sage,  or,  as  later  Taoists  have  it,  '^  A  {chen 
j'hren)^  the  Truth-Man,  i.  e.,  the  man  of  truth  or  the 
true  man. 

Chwang-Tze  says  (Book  XV.): 

' '  The  human  spirit  goes  forth  in  all  directions,  flowing  on 
without  limit,  reaching  to  heaven  above,  and  wreathing  round  the 
earth  beneath.  It  transforms  and  nourishes  all  things,  and  cannot 
be  represented  by  any  form.  Its  name  is  "Divinity  (in  man)."  It 
is  only  the  path  of  pure  simplicity  which  guards  and  preserves  the 
Spirit.  When  this  path  is  preserved  and  not  lost,  it  becomes  one 
with  the  Spirit ;  and  in  this  ethereal  amalgamation  it  acts  in  har- 
mony with  the  orderly  operation  of  Heaven. 

"There  is  a  common  saying,  'The  multitude  of  men  consider 
gain  to  be  the  most  important  thing  ;  pure  scholars,  fame ;  those 
who  are  wise  and  able  value  their  ambition ;  the  sage  prizes  essen- 
tial purity.'  Therefore  simplicity  is  the  denomination  of  that  in 
which  there  is  no  admixture  ;  purity  of  that  in  which  the  spirit  is 
not  impaired.  It  is  he  who  can  embody  simplicity  and  purity  whom 
we  call  the  True  Man."  Sacred  Books  of  the  East,  XXXIX., 
P-  367- 

An  exhaustive  description  of  the  True  Man  is 
given  by  Chwang-Tze  in  Book  VI.,  where  we  read: 

"What  is  meant  by  '  the  True  Man  '  ? 

"The  True  men  of  old  did  not  reject  (the  views  of)  the  few; 
they  did  not  seek  to  accomplish  (their  ends)  like  heroes  (before 
others);  they  did  not  lay  plans  to  attain  those  ends.  Being  such, 
though  they  might  make  mistakes,  they  had  no  occasion  for  re- 

IFor  Chen,  see  p.  15;  for  skeng,  p.  773,  in  Williams's  Syllabic  Dictionary 


28  lao-tze's  tao-teh-king. 

pentance;  though  they  might  succeed,  they  had  no  self-complacency. 
Being  such,  they  could  ascend  the  loftiest  heights  without  fear ; 
they  could  pass  through  water  without  being  made  wet  by  it ;  they 
could  go  into  fire  without  being  burnt ;  so  it  was  that  by  their 
knowledge  they  ascended  to  and  reached  the  Tao. 

"The  True  men  of  old  did  not  dream  when  they  slept,  had 
no  anxiety  when  they  awoke,  and  did  not  care  that  their  food 
should  be  pleasant.     Their  breathing  came  deep  and  silently. 

"When  men  are  defeated  in  argument,  their  words  come  from 
their  gullets  as  if  they  were  vomiting.  Where  lusts  and  desires  are 
deep,  the  springs  of  the  Heavenly  are  shallow. 

"The  True  men  of  old  knew  nothing  of  the  love  of  life  or  of 
the  hatred  of  death.  Entrance  into  life  occasioned  them  no  joy  ; 
the  exit  from  it  awakened  no  resistance.  Composedly  they  went 
and  came.  They  did  not  forget  what  their  beginning  had  been, 
and  they  did  not  inquire  into  what  their  end  would  be.  They  ac- 
cepted their  lot  and  rejoiced  in  it ;  they  forgot  fear  of  death  and 
returned  to  their  state  before  life.  Thus  there  was  in  them  what 
is  called  the  want  of  any  mind  to  resist  the  Tau,  and  of  all  attempts 
by  means  of  the  Human  to  assist  the  Heavenly.  Such  were  they 
who  are  called  the  True  men. 

"The  True  men  of  old  presented  the  aspect  of  judging  others 
aright,  but  without  being  partisans ;  of  feeling  their  own  insuffi- 
ciency, but  being  without  flattery  or  cringing.  Their  peculiarities 
were  natural  to  them,  but  they  were  not  obstinately  attached  to 
them ;  their  humility  was  evident,  but  there  was  nothing  of  un- 
reality or  display  about  it."     Ibid,,  p.  237,  238,  240. 

Lao-Tze  declares  that  the  True  Man  is  not  hurt  by 
fire  or  water,  and  that  he  need  not  fear  either  the  rhi- 
noceros or  tiger,  which  is  explained  by  Chwang-Tze 
in  Book  XVII.: 

' '  Fire  cannot  burn  him  who  is  perfect  in  virtue,  nor  water 
drown  him ;  neither  cold  nor  heat  can  affect  him  injuriously ; 
neither  bird  nor  beast  can  hurt  him.  This  does  not  mean  that  he 
is  indifferent  to  these  things  ;  it  means  that  he  discriminates  be- 
tween where  he  may  safely  rest  and  where  he  wiU  be  in  peril ; 
that  he  is  tranquil  equally  in  calamity  and  happiness ;  that  he  is 
careful  what  he  avoids  and  what  he  approaches; — so  that  nothing 


INTRODUCTION.  29 

can  injure  him.     Hence  it  is  said  :   'What  is  heavenly  is  internal; 
what  is  human  is  external.' 

"Virtue  is  in  what  is  heavenly.  If  you  know  the  operation  of 
what  is  heavenly  and  what  is  human,  you  will  have  your  root  in 
what  is  heavenly  and  your  position  in  virtue."     Ibid.,  p.  383. 

The  sage  is  above  death ;  he  is  one  with  the  Tao  : 

"Death  and  life  are  great  considerations,  but  they  could  work 
no  change  in  him.  Though  heaven  and  earth  were  to  be  overturned 
and  fall,  they  would  occasion  him  no  loss.  His  judgment  is  fixed 
on  that  in  which  there  is  no  element  of  falsehood  ;  and,  while  other 
things  change,  he  changes  not.  The  transformations  of  things  are 
to  him  the  developments  prescribed  for  them,  and  he  keeps  fast 
hold  of  the  author  of  them." 

The  same  ideas  are  expressed  by  Horace  in  his 
ode  Integer  vitce  (I.,  22)  in  which  the  Roman  poet 
praises  the  perfect  and  faultless  man  who  needs  no 
arms  of  any  description,  who  may  roam  through  moun- 
tain wildernesses  without  fear  of  the  wolf  and  will  not 
suffer  from  the  heat  of  the  desert.  Horace  exclaims 
in  another  ode  that  the  virtuous  man  would  remain 
firm  even  if  the  world  broke  down  upon  him:  ^^St 
fr  actus  illabatur  or  bis,  impavidum  ferient  ruifiae.'*^ 

It  was  natural  that  in  the  course  of  the  further  de- 
velopment of  the  Taoist  movement  the  old  philosopher 
was  more  and  more  regarded  as  the  True  Man,  beside 
whom  all  the  others  were  mere  aspirants  for  saintli- 
ness.  His  life  was  adorned  with  tales  which  remind  us 
of  Buddhist  legends,  and  he  became  the  central  figure 
of  a  triune  deity  called  the  Three  Pure  Ones,  which 
are  even  in  appearance  very  similar  to  the  Buddhist 
Trinity  of  the  Buddha,  the  Dharma,  and  the  Sangha. 


TAOISM    BEFORE   AND   AFTER   LAO- 
TZE. 

QUOTATIONS  IN  THE  TAO-TEH-KING. 

LAO-TZE  is  commonly  called  the  founder  of  Tao- 
ism, but  this  is  a  very  doubtful  statement,  for 
on  the  one  hand,  there  appears  to  have  been  Taoism 
before  Lao-Tze,  and,  on  the  other  hand,  Lao-Tze's 
philosophy  is  too  lofty  to  be  identified  with  the  Tao- 
ism which  at  the  present  day  is  practised  in  the  in- 
numerable temples  of  modern  Taoism.  The  Taoists 
claim  Lao-Tze  as  the  revealer  of  the  Tao,  the  divine 
Reason,  but  apparently  there  are  few  Taoist  priests 
who  are  at  all  able  to  grasp  the  significance  of  the 
Tao-Teh-King.  Lao-Tze  is  to  the  Taoists  what  Christ 
is  to  the  Christians  and  Buddha  to  the  Buddhists ; 
but  if  he  came  unto  his  own,  those  in  charge  of  his 
temples  would  not  know  him,  neither  would  they  re- 
ceive him. 

The  existence  of  Taoism  before  Lao-Tze  is  evi- 
denced by  the  numerous  quotations,  mostly  in  verse, 
which  are  commonly  introduced  with  the  word  JJ5[ 
{ku),^  ''therefore,"  which  may  be  translated  "for  it 
is  said."  T'u-T'au-Kien,  a  commentator  (quoted  by 
Stanislas  Julien,    p.    133)   asserts   that    the    passages 

1  Williams,  5.  D.,  p.  434. 


INTRODUCTION.  3I 

introduced  by  the  words  ''Therefore  the  holy  man 
says,"  are  quoted  from  the  Fen-tien.  It  is  a  peculiar- 
ity of  Lao-Tze's  that  he  never  quotes  an  author  by 
name  and  makes  no  personal  allusions  whatever.  He 
is  abstract  in  his  thought  as  well  as  in  his  relations  to 
mankind. 

We  may  safely  take  the  existence  of  a  popular 
Tao-religion  and  also  a  current  literature  of  rhymed 
proverbs  and  wise  saws  in  the  times  of  Lao-Tze  for 
granted ;  and  the  ancient  sages  of  whom  he  speaks 
appear  to  him  deep  though  timid  in  their  expressions 
(see  chapter  15);  they  were  hazy  and  lacked  clear- 
ness, yet  they  were  suggestive,  and  the  ideas  which 
their  words  suggested  to  him,  he  is  inclined  to  attrib- 
ute to  them.  The  main  purpose  of  his  book  is  to 
make  their  wisdom,  which  none  could  understand,  in- 
telligible to  the  people.  But  no  one  who,  having  per- 
used the  whole  Tao-Teh-King  so  as  to  be  familiar 
with  the  character  of  Lao-Tze's  thoughts,  will,  when 
rereading  the  fifteenth  chapter,  fail  to  understand  the 
situation.  The  philosophical  literature  before  Lao- 
Tze  probably  did  not  contain  anything  the  loss  of 
which  we  should  have  to  regret,  except  for  historical 
or  anthropological  reasons.  It  was  confused,  unintel- 
ligible, and  full  of  mystical  hints.  Its  morality  ap- 
pears to  have  been  of  a  homely  character,  but  not 
without  practical  wisdom,  such  as  is  found  in  the 
proverb  literature  of  all  nations  as  the  natural  pro- 
duct of  the  people's  experience.  Lao-Tze  apparently 
poured  new  wine  into  old  bottles,  and  gave  to  the 
sages  of  yore,  at  whose  feet  he  had  sat,  more  credit 
than  they  deserved. 

Lao-Tze  declares  that  emptiness  is  inexhaustible. 
The  motions  of  the  vacant  space  between  heaven  and 


32  lao-tze's  tao-teh-king. 

earth  do  not  cease,  while  the  man  of  many  words  is 
soon  exhausted.  In  this  connexion  he  quotes  (ch.  5) 
a  Chinese  doggerel,  probably  a  proverb  of  his  time: 

"  How  soon  exhausted  is  a  gossip's  fulsome  talk  ! 
And  should  we  not  prefer  on  the  middle  path  to  walk?"^ 

The  sixth  chapter  contains  a  curious  quotation^ 
which  (as  says  the  commentator  T'u-T'au-Kien)  Lieh- 
Tze  attributes  to  the  mythical  Hwang-Ti,  the  Yellow 
Emperor.3  The  verses  may  have  had  reference  to  the 
worship  of  some  local  deity  called  ''the  valley  sprite" 
or  "the  mysterious  mother."  She  presided  over  a 
spring  which,  because  it  never  ran  dry,  was  supposed 
to  be  a  direct  emanation  of  the  root  of  heaven  and 
earth.  But  how  much  more  significant  these  homely 
verses  become  when  the  ever-enduring,  mysterious 
mother  is  conceived  to  symbolise  the  eternal  Tao! 

The  quotation  (in  Chapter  i)  of  the  desireless  who 
comprehends  the  secret  meaning  of  things  while  the 
passionate  man  allows  himself  to  be  beguiled  by  ex- 
ternal appearance  may  have  had  reference  to  a  popu- 
lar tale  or  legend  similar  perhaps  to  the  story  of  the 
three  caskets  in  Shakespeare's  Merchajit  of  Venice. 

The  quotation  in  Chapter  2,  which  sets  forth  the 
co-existence  of  contrasts  and  their  mutual  depend- 
ence is,  more  than  to  other  nations,  natural  to  the  Chi- 
nese who  in  their  word  combinations  use  compounds 
of  contrasts  to  denote  what  is  common  in  both.  Thus 
a  combination  of  the  words  ''to  be"  and  "not  to  be" 
means  the  struggle  for  life  or  the  bread  question; 

IThe  middle  path  is  the  path  of  virtue. 

2  See  Stanislas  Julien,  p.  133. 

3Lieh-Tze's  full  name  is  Lieh-Yu-K'ow.  He  belongs  to  the  generation 
that  immediately  succeeded  the  age  of  Confucius.  The  Yellow  Emperor  is 
commonly  assijgnecj  to  2697  B.  C.    See  Meyer's  Ch.  R,  M.,  Nos.  387  and  225. 


INTRODUCTION. 


33 


''the  high  and  the  low"  means  altitude  ;  ''much  and 
little  "  means  quantity,  etc.  But  what  originally  seems 
to  have  been  the  trivial  observation  of  a  grammar- 
school  teacher,  acquires  a  philosophical  meaning  when 
embodied  by  Lao-Tze  into  the  Tao-Teh-King. 

These  are  mere  guesses  at  the  original  meanings 
of  some  of  Lao-Tze's  quotations ;  they  may  be  right, 
they  may  be  wrong  ;  who  can  tell?  But  the  quota- 
tions seem  to  my  mind  to  tell  their  own  story. 

Some  quotations,  such  as  those  in  chapters  13,  14, 
27j  29,  39,  44,  54,  73,  and  even  the  remarkable  lines 
in  78,  are  simple  enough  and  need  no  explanation  ; 
the  quotations  in  chapt.  12  smack  of  Chinese  schools. 
The  first  three  lines  remind  us  of  sentences  contained 
in  the  San-Tze-King^  (the  classic  of  three  characters), 
and  the  other  two  lines  reflect  the  practical  spirit  of 
the  Chinese  way  of  moralising.  Others  (such  as  in 
Chapters  2  [the  last  lines],  4  [repeated  in  56],  13,  17, 
19,  21,  23,  28,  35,  37,  40,  41,  42,  44,  45,  47)  are  so 
peculiarly  characteristic  of  Lao-Tze  that  we  feel  in- 
clined to  believe  that  they  were  either  written  by  the 
author  of  the  Tao-Teh-King  himself,  or  adapted  by 
him  through  a  slight  change  in  words  to  their  present 
use,  for  it  is  more  than  probable  that  the  author  of 
the  Tao-Teh-King  was  himself  a  poet  of  hymns  and 
of  philosophical  contemplations.  If  he  shows  at  an 
advanced  age  so  much  emotion  and  also  love  of  po- 
etry, how  could  he  in  his  younger  years  have  abstained 
from  expressing  his  sentiments  in  verse?  Moreover, 
the  frequent  repetitions  ^  in  the  Tao-Teh-King  prove 

1  Here  is  a  list  of  the  repetitions  in  the  Tao-Teh-King  : 

"  Quickens  but  owns  not,  works  but  claims  not,"  2,  lo,  51,  partly  repeated 

in  77-— The  verses  "  Blunts  its  own  sharpness  "  etc  ,  are  quoted  twice,  4  and 

56.—"  Quarreleth  (or  striveth)  not "  is  repeated  with  variations  in  8,  22,  66,  81.— 

"Attends  to  the  inner,  not  to  the  outer,  abandons  the  latter  and  chooses  the 


-TZE%  T 


34  LAO-TZE'S  TAO-TEH-KING. 

that  he  was  inclined  to  quote  sayings  of  his  own. 
However,  one  of  Ljao-Tze's  most  remarkable  quota- 
tions, found  in  Chapter  22,  is  expressly  stated  to  be 
a  saying  of  the  ancients,  and  Lao-Tze  adds  that  it 
'*was  not  vainly  spoken.'* 

The  quotations  in  the  Tao-Teh-King  do  not  prove 
a  lack  of  originality  in  Lao-Tze,  but  they  are  unequiv- 
ocal evidences  of  aspirations  before  Lao-Tze,  which, 
although  less  definite,  tended  in  the  same  direction. 

LAO-TZE  AND  CONFUCIUS. 

Taoism  is  at  present,  and  probably  was  from  time 
immemorial,  certainly  long  before  Lao-Tze,  a  religion 
of  China.  But  it  is  not  the  only  religion ;  it  is  one 
of  the  three  great  religions  that  are  officially  recog- 
nised. Besides  Taoism,  there  is  Buddhism  and  Con- 
fucianism. There  is  a  rivalry  between  Buddhism  and 
Taoism,  for  Buddhism  and  Taoism  present  many 
similarities ;  but  between  Taoism  and  Confucianism 
there  has  obtained  since  olden  times  an  outspoken 
antagonism,  for  Lao-Tze's  philosophy  stands  in  strong 
contrast  to  the  Confucian  view  of  life.  We  do  not 
speak  now  of  the  objections  which  educated  Chinese 
scholars  who  hold  high  offices  in  the  State  have  to 
the  superstitions  that  obtain  among  the  less  educated 

former,"  12,  38,  72. — "  He  whose  faith  is  insuflBcient  shall  receive  no  faith," 
17,23. — "He  that  makes  mars,"  etc.,  29,  64. — "Asserts  non-assertion,"  3,  37, 
48. — "This  is  called  unreason;  unreason  soon  ceases,"  30,  55.— "One  who 
has  reason  has  nothing  to  do  therewith,"  24,  31.—"  If  princes  and  king  could 
keep  reason,"  etc.,  32,  37. — "  With  non-diplomacy  he  takes  the  empire,"  48. 
58. — "  Closes  his  mouth  and  shuts  his  sense-gates,"  52,  56. — "Thus  he  becomes 
world-honored,"  56,62. — "Therefore  even  the  holy  man  regards  it  as  difiS- 
cult,"  63,  73. 

1  For  a  translation  and  exposition  of  the  contents  of  the  San-Tze-King, 
see  The  Open  Court,  Vol.  IX.,  No.  412.  A  Latin  translation  was  made  by 
Stanislas  Julien,  a  German  translation  by  Neumann. 


INTRODUCTION.  35 

Taoist  priesthood  and  also  against  the  religious  frauds 
that  are  frequently  practised  in  the  name  of  Taoism. 
We  simply  speak  of  the  antagonism  that  obtains  be- 
tween the  two  sages  and  their  moral  maxims. 

While  •%  ^  (Lao-Tze)  endeavored  to  reform  the 
heart  of  the  people  without  moralising  or  fussing, 
and  left  all  externalities  to  fate,  '^'f  (K'ung-Tze)  or 
Confucius,  proposed  to  teach  propriety.  If  the  people 
would  only  observe  the  necessary  rules  and  ceremonies 
prescribed  by  piety  and  good  manners,  he  expected 
that  all  human  relations  would  adjust  themselves,  and 
the  heart  would  be  reformed  by  a  reform  of  the  habits 
of  life.  While  Lao-Tze  was  self-reliant  and  almost 
solitary  in  his  way  of  thinking,^  Confucius  sought  the 
favor  of  kings  and  princes.  While  Lao-Tze  stood  up 
for  natural  spontaneity  and  independence,  Confucius 
represented  paternalism.  While  Lao-Tze  was  an  an- 
archist, not  in  the  sense  of  being  against  kings,  but 
against  governing,  Confucius  was  a  monarchist  and  a 
regulator  of  affairs  in  their  details,  endeavoring  to  ex- 
tend the  government  into  the  very  hearts  of  families 
and  the  private  affairs  of  the  people. 

Further,  Lao-Tze  with  all  his  clearness  of  thought 
had  a  mystic  inclination.  rVie  wanted  wisdom,  not 
scholarship ;  Confucius  wanted  scholarship  and  hoped 
to  gain  wisdom  by  learning.  Lao-Tze  wanted  sim- 
plicity of  heart,  not  decorum ;  Confucius  expected  to 
affect  the  heart  by  the  proper  decorum.  Confucius 
preferred  conscious  deportment,  the  product  of  arti- 
ficial schooling,  but  Lao-Tze  wanted  goodness  raised 
in  freedom. r/ 

Under  such  conditions  it  was  natural  that  there 
could  be  but  little  sympathy  between  Lao-Tze  and 

1  Chapter  20  is  a  pathetic  description  of  Lao-Tze's  isolation. 


36  lao-tze's  tao-teh-king. 

K'ung-Tze,  the  two  greatest  leaders  of  Chinese  civil- 
isation, who  happened  to  be  contemporaries.  Indeed, 
the  Tao-Teh-King  contains  passages  which  must  be 
interpreted  as  direct  criticisms  of  the  views  of  Con- 
fucius.^ 

Sze-Ma-Ch'ien's  story  of  Lao-Tze's  life  which  has 
been  incorporated  in  the  present  edition  of  the  Tao- 
Teh-King  contains  the  report  of  Confucius's  inter- 
view with  the  old  philosopher,  which,  for  all  we 
know,  may  be  an  historical  fact.  We  possess  another 
account  of  the  same  meeting  by  Chwang-Tze  (Book 
XIV,  §  6),  which,  however,  although  older,  can  in  its 
lengthier  details  scarcely  be  considered  more  reliable, 
for  Chwang-Tze  writes  as  a  litterateur,  while  Sze-Ma- 
Ch'ien  is  conscious  of  the  historian's  duties.  We  need 
not  reproduce  Chwang-Tze's  account,  because  it  has 
become  accessible  through  the  translations  of  Victor 
von  Strauss  and  James  Legge.^ 

The  Taoist  writers  are  in  the  habit  of  censuring  bit- 
terly both  Confucius  and  the  Confucian  scholars,  the 
literati,  who  down  to  the  present  day  fill  the  offices  of 
the  Chinese  government.  The  best  instances  of  Tao- 
istic  satires  are  the  stories  of  the  madman  of  Ch'u 
who  rebukes  Confucius  for  his  ostentatious  manners ; 
the  old  fisherman  who  lectures  him  on  simplicity;  and 
the  robber  Chi  wdio  criticises  his  views  on  ethics.  ^ 

The  last-mentioned  story,  viz.,  of  the  robber  Chi, 
seems  of  sufficient  interest  to  deserve  a  few  further 
remarks.  To  be  brave  and  courageous  and  to  be  a 
leader  of  men  in  battle  is,  according  to  Confucius,  the 

IK'ung-Tze's  ideal  of  justice  is  replaced  in  the  Chapters  49  and  63  by  the 
higher  command  (which  is  inculcated  by  Christ  in  the  Sermon  on  the  Mount) 
of  meeting,  not  only  the  good,  but  also  the  bad,  with  goodness. 

2  Strauss,  Tao-Teh-King,  pp.  347-3j7  ;  Legge,  S.  B.  E.,  XXXIX.,  pp.  357  ft. 

Z Sacred  Books  of  the  East,  XXXIX.,  p.  221  ff. ;  XL.,  pp.  166  ft.,  and  192  ff. 


INTRODUCTION.  37 

lowest  virtue,  while  offering  sacrifices  to  one's  ances- 
tors is  the  greatest  merit  one  can  accompHsh.  The 
robber  Chi  rejects  the  views  of  Confucius  as  the  arbi- 
trary opinion  of  an  arrogant  hypocrite  whose  lack  of 
success  in  life  proves  his  inability;  and  he  explains  to 
him  that  neither  he,  Confucius  himself,  nor  any  one  of 
the  old  heroes  admired  by  him,  were  truly  virtuous 
men.  Chwang-Tze,  in  telling  the  story,  claims  that 
the  proper  procedure  in  life  cannot  be  laid  down  in 
general  rules,  such  as  Confucius  propounds,  but  that 
every  creature  has  its  own  nature,  and  every  business 
has  its  own  principles.  He  only  who  applies  them  as 
suits  the  peculiar  conditions  of  each  case  can  be  suc- 
cessful. He  looks  upon  the  virtuous  and  unvirtuous 
man  of  Confucian  ethics  as  an  artificial  distinction 
which  has  no  value  and  is  rather  a  hindrance  in  real 
life ;  at  least  one  prince  who  followed  his  maxims  lost 
throne  and  life.  As  to  principles,  however,  even  rob- 
bers must  adopt  them  in  order  to  be  successful.  Says 
Chwang-Tze  : 

"What  profession  is  there  which  has  not  its  principles  ?  That 
the  robber  in  his  recklessness  comes  to  the  conclusion  that  there 
are  valuable  deposits  in  an  apartment  shows  his  sageness ;  that  he 
is  the  first  to  enter  it  shows  his  bravery ;  that  he  is  the  last  to  quit 
it  shows  his  righteousness ;  that  he  knows  whether  (the  robbery) 
may  be  attempted  or  not  shows  his  wisdom  ;  and  that  he  makes  a 
division  of  the  plunder  shows  his  benevolence.  Without  all  these 
five  qualities  no  one  in  the  world  has  ever  succeeded  in  becoming 
a  great  robber.  Looking  at  the  subject  in  this  way,  we  see  that  good 
men  do  not  arise  without  having  the  principles  of  sages,  and 
that  Chih  could  not  have  pursued  his  course  without  the  same 
principles.  But  the  good  men  in  the  world  are  few,  and  those  who 
are  not  good  are  many; — it  follows  that  the  scholars  (viz.,  the 
Confucian  literati)  benefit  the  world  in  a  few  instances  and  injure 
it  in  many." 

Lao-Tze's  ethics  were  rejectea  by  the  schools,  but 


38  lao-tze's  tao-teh-king. 

the  doctrine  of  Confucius  appealed  to  the  rulers  of 
China  on  account  of  its  apparent  practicability  and 
became  thus  the  established  philosophy  of  the  empire. 
How  much  different  would  the  development  of  China 
have  been  had  Lao-Tze  in  the  place  of  Confucius  ex- 
ercised the  dominating  influence  upon  the  thought  of 
the  people  ! 

TAOISM  AFTER  LAO-TZE. 

Although  the  Tao-Teh-King  is  no  popular  book, 
its  author,  the  old  philosopher  gained,  nevertheless, 
the  universal  admiration  of  the  masses ;  but  it  is  nat- 
ural that  the  people's  Taoism  differs  greatly  from  Lao- 
Tze's  Taoism,  for  while  Lao-Tze  opposed  learnedness 
and  the  pretentious  show  of  scholarship,  popular  Tao- 
ism is  reported  to  oppose  all  learning  and  with  it  gen- 
uine science  and  true  wisdom. 

There  is  no  place  in  China  but  has  one  or  more 
Taoist  temples,  and  at  the  head  of  all  of  them  stands 
the  Taoist  pope,  the  vicegerent  of  God  on  earth.  Pro- 
fessor Legge  says : 

"Taoism  came  into  prominence  under  the  government  of  the 
Han  dynasty,  and  it  is  recorded  that  the  Emperor  Ching  (156-143 
B.  C.)  issued  an  imperial  decree  that  Lao-Tze's  book  on  the  Tao 
and  the  Teh,  on  Reason  and  Virtue,  should  be  respected  as  a  can- 
onical book  or  Ji'i7ig,  hence  its  title  Tao- Teh- KING:' 

Among  the  Taoist  literature,  the  books  of  Chwang- 
Tze  are  the  most  philosophical,  while  the  Book  of 
Rewards  and  Vximshments  {Kan- Ying-P'ien)  diXid  the 
Book  of  Secret  Blessings  {Yin-Chih-  Wen)  are  the  most 
popular.  Chwang-Tze's  writings  are  a  noteworthy 
monument  of  deep  thought  in  elegant  form,  and  the 
two  other  works  are  moral  injunctions  which  in  the 
Kan-Ying-P'ien  are   illustrated   by  stories  that  bring 


INTRODUCTION.  39 

home  to  the  reader  the  need  of  charitableness,  piety, 
universal  kindness,  and  other  virtues.^ 

When  Buddhism  was  introduced  into  China,  the 
Taoists  invented  legends  to  prove  that  Lao-Tze  had 
been  the  teacher  of  Buddha,  and  the  Buddhists  recip- 
rocated by  inventing  other  legends  to  prove  that  Bud- 
dha had  been  the  teacher  of  Lao-Tze.  In  order  to 
make  these  claims  good  they  had,  however,  to  alter 
their  chronology,  and  this  is  the  reason  why  Buddha's 
life  dates  considerably  further  back  according  to  the 
Northern  traditions  than  is  warranted  by  the  original 
historical  records. 

Later  Taoists  became  engaged  in  the  search  for 
the  elixir  of  life,  the  transmutation  of  baser  metals 
into  gold,  and  similar  aberrations.  They  were  some- 
times persecuted  by  the  government,  sometimes  pro- 
tected, but  they  always  remained  a  great  power  in 
China  on  account  of  the  belief  of  the  common  people, 
who  never  failed  to  employ  and  support  Taoist  priests 
as  soothsayers  and  astrologers. 

When  in  208  B.  C.  the  founder  of  the  Han  dy- 
nasty, Lin  Pang,  then  still  the  Duke  of  Pei,  took  pos- 
session of  the  Empire,  he  was  greatly  aided  by  Chang 
Liang,  who  opposed  the  last  successors  of  the  Ts'in 
dynasty  ;  but  when  peace  was  restored  Chang-Liang 
refused  to  accept  any  rewards  and  withdrew,  devoting 
himself  to  the  study  of  Taoism.  A  descendant  of  this 
hero  in  the  eighth  generation  became  the  patron  of 
the  Taoist  sect.  Mayers  (in  his  Chtfiese  Reader's  Mati- 
ualj  I.,  No.  35)  says  about  him  : 

iThe  Kan-Ying-P'ien  has  been  translated  into  French  by  Stanislaus 
Julien  under  the  title  Le  Livre  dcs  Recompenses  et  des  Feines,  etc.  Paris  and 
London.  1835.  For  a  good  account  of  both  the  Kan-Yin g-I^ ten  and  the  Yin- 
TzU-Win  see  Prof.  R.  K.  Douglas's  Confucianism  aud  Taouisvi.  London. 
1889.     Pp.,  256-274. 


40  lao-tze's  tao-teh-king. 

"He  is  reputed  as  having  been  born  at  T'ien  Muh  Shan,  in 
the  modern  province  of  Chekiang,  and  is  said  at  the  age  of  seven 
to  have  already  mastered  the  writings  of  Lao-Tze  and  the  most 
recondite  treatises  relating  to  the  philosophy  of  divination.  Devot- 
ing himself  wholly  to  study  and  meditation,  he  steadfastly  declined 
the  offers  made  him  by  the  Emperors  Ho  Ti  and  Chang  Ti,  who 
wished  to  attract  him  into  the  service  of  the  State.  The  latter 
sovereign  ennobled  him,  from  respect  for  his  attainments.  Retir- 
ing to  seclusion  in  the  mountain  fastnesses  of  "Western  China,  he 
devoted  himself  there  to  the  study  of  alchemy  and  to  cultivating 
the  virtues  of  purity  and  mental  abstraction.  His  search  for  the 
elixir  of  life  was  successful,  thanks  to  the  instruction  conveyed  in 
a  mystic  treatise  supernaturally  received  from  the  hands  of  Lao- 
Tze  himself.  The  later  years  of  the  mystic's  earthly  experience 
were  spent  at  the  mountain  called  Lung  Hu  Shan  in  Kiangsi, 
and  it  was  here  that,  at  the  age  of  123,  after  compounding  and 
swallowing  the  grand  elixir,  he  ascended  to  the  heavens  to  enjoy 
the  bliss  of  immortality.  Before  taking  leave  of  earth,  he  be- 
queathed his  secrets  to  his  son,  Chang-Heng,  and  the  tradition  of 
his  attainments  continued  to  linger  about  the  place  of  his  abode 
until,  in  A.  D.  423,  one  of  his  sectaries,  named  K'ow  K'ien-che, 
was  proclaimed  as  his  successor  in  the  headship  of  the  Tauist  fra- 
ternity and  invested  with  the  title  of  T'ien-She,  which  was  reputed 
as  having  been  conferred  upon  Chang  Tao-Ling.  In  A.  D.  748, 
T'ang  Hsuan  Tsung  confirmed  the  hereditary  privileges  of  the  sage's 
descendants  with  the  above  title,  and  in  1016,  Sung  Chen  Tsung 
enfeoffed  the  existing  representative  with  large  tracts  of  land  near 
Lung  Hu  Shan.i  The  Mongol  emperors  were  also  liberal  patrons 
of  the  family,  who  have  continued  until  the  present  day  to  claim 
the  headship  of  the  Taoist  sect.  In  imitation,  probably,  of  the 
Tibetan  doctrine  of  heirship  by  metempsychosis,  the  succession  is 
perpetuated,  it  is  said,  by  the  transmigration  of  the  soul  of  each 
successor  of  Chang  Tao-Ling,  on  his  decease,  to  the  body  of  some 
infant  or  youthful  member  of  the  family,  whose  heirship  is  super- 
naturally revealed  as  soon  as  the  miracle  is  effected." 

The  Rev.  Hampden  C.  Du  Bose  says  about  the 
Taoist  Pope,  pages  373,  374:^ 

iThe  Dragon  and  Tiger  Mountains. 

2  Bose,  The  Dragon  Image  and  Demon.    New  York.     1887. 


INTRODUCTION.  4I 

"The  name  of  Chang,  the  Heavenly  Teacher,  is  on  every  lip 
in  China ;  he  is  on  earth  the  Vicegerent  of  the  Pearly  Emperor  in 
Heaven,  and  the  Commander-in-chief  of  the  hosts  of  Taoism. 
Whatever  doubts  there  may  be  about  Peter's  apostolic  successors, 
the  present  Pope,  Chang  LX.,  boasts  of  an  unbroken  line  for  three- 
score generations.  He,  the  chief  of  the  wizards,  the  "true  man" 
(i.  e.,  "the  ideal  man"),  as  he  is  called,  and  wields  an  immense 
spiritual  power  throughout  the  land." 

The  present  emperor  respects  the  rights  of  the 
hereditary  Taoist  Pope  and  makes  all  his  appoint- 
ments of  new  deities  or  new  titles  conferred  upon  Gods 
or  any  other  changes  in  the  spiritual  world  through 
this  head  of  the  Taoist  sect,  whose  power  is  based 
not  only  upon  wealth,  nor  upon  his  priestly  army  of 
one  hundred  thousand  men  alone,  but  also  and  mainly 
on  the  reverence  of  the  masses  who  are  convinced  of 
his  magical  accomplishments  and  spiritual  superiority. 

When  the  reader  has  finished  reading  the  Tao- 
Teh-King,  so  as  to  have  in  his  mind  a  clear  impression 
of  its  grand  old  author,  let  him  think  of  the  official 
representative  of  Lao-Tze's  philosophy  of  the  present 
day.  Bose  informs  us  that  the  scenery  of  his  rural 
palace  is  most  enchanting ;  he  lives  in  pomp  and  lux- 
ury, has  courtiers  and  officers,  assumes  a  state  whose 
splendor  is  scarcely  less  than  that  of  any  sovereign  in 
the  world,  he  confers  honors  like  the  emperor  of  China, 
and  controls  the  appointments  and  promotions  to  the 
various  positions  of  the  Taoist  priesthood,  many  of 
which  are  very  remunerative,  investments  being  made 
by  written  document  with  official  seals. 

What  a  contrast  between  Lao-Tze  and  the  *'vlce- 
gerent  on  earth  of  the  Pearly  Emperor  in  Heaven"  ! 
And  yet,  is  it  not  quite  natural  ?  Should  we  expect 
it  different  ?  It  is  the  world's  way  of  paying  its  tribute 
to  greatness. 


THE  PRESENT  EDITION  OF  THE 
TAO-TEH-KING. 


CONCERNING  the  manuscripts  of  the  Tao-Teh- 
King,  Prof.  Stanislas  Julien  translates  the   fol- 
lowing passage  from  a  Chinese  authority  :^ 

' '  The  text  of  Lao-Tze  known  under  the  title  of  Hiang-in-tsie 
pen  was  found  in  the  tomb  of  Hiang-in  in  the  fifth  year  of  the 
period  of  Wu-p'ing  of  the  Northern  T'si  dynasty  (which  is  the 
year  574  A.  D.),  by  an  inhabitant  of  the  village  of  Pong.  The  text 
called  Ngan-k'ien-ivang-^en  was  found  by  a  Tau-sse  named  Keu- 
tsien  in  the  period  of  T'ai-ho  of  the  Wei  (which  is  in  our  chronol- 
ogy the  years  475  and  500  A.  D.).  The  text  of  the  Ho-shayig-kong 
was  handed  down  through  Kieu-yo,  a  sage  of  the  kingdom  of  T'si. 
Each  of  these  three  texts  contain  5,722  words.  The  passages 
quoted  from  Lao-Tze  by  the  philosopher  Han-fei  are  found  therein 
exactly  and  without  variations.  There  was  an  official  text  at  Lo- 
yang  called  Kuan-^en  containing  5,630  words.  The  text  VVa7ig-;pi 
(the  commentary  of  which  was  composed  under  the  Wei,  and  ac- 
cording to  others  under  the  Tsin),  contains  5,683  words,  and  in 
certain  editions  5,610  words." 

Chao-Hong  reports  that  there  are  sixty-four  edi- 
tions of  the  Tao-Teh-King.  It  has  been  commentated 
by  twenty  Taoists,  seven  Buddhists,  and  thirty-four 
literati. 

The  present  text-edition  is  based  upon  a  compari- 

ISee  Stanislas  Julien,  Lao  Tseu  Tao  Te  King,  p.  xxxiv.,  where  he  refers 
to  Lao  Tseu  Tsi  Kiai  (ed.  Sie  Hoel),  Book  III.  fol.  10. 


INTRODUCTION.  43 

son  of  five  versions  in  the  translator's  possession,  the 
titles  of  which  are  as  follows  : 

[Lao-Tze's  Tao-Tch-King,  commented  by  Wang  Pi,  edited 
by  Uk^,  published  by  Suharaya,  Tokio.]     Two  volumes.* 

[Lao-Tze's  Tao-Teh-King,  commented  by  Su  Cheh,  edited 
by  Kiyama,  published  by  Shozando,  Tokio.]     Two  volumes.^ 

\^Lao-  Tze  Exj)ou7ided.  By  Nishimura,  published  by  the  Ni- 
shobo,  Tokio.]     A  text-edition  with  numerous  comments. 

4-  ^i^ii^lS  ^^^M  fr^«S^f7^^  Lao-Tze's  Tau. 
Teh-King.  [Published  by  Tetzugaku  Kwan,  i.  e.,  the  Philosoph- 
ical Institute.]  2 

5.  Lao  Tseu  Tao  Te  Kiytg.  Le  livre  de  la  voie  et  de  la  vertu, 
etc.  Par  Stanislas  Julien.  Paris.  1842.  (Chinese-French,  with 
comments.) 

Those  chapters  which  M.  Abel-R^musat  quoted  in 
the  original  Chinese  have  also  been  consulted.^ 

* 

The  original  text  of  the  old  philosopher's  life  by 
nl^lrs©  (Sze-Ma-Ch'ien),  which  in  the  present  edi- 
tion of  Lao-Tze's  Tao-Teh-King  serves  as  an  histori- 
cal introduction,  has  been  reproduced  from  Georg  von 
der  Gabelentz's  edition  of  this  interesting  chapter  as 
it  appears  in  his  Anfangsgrilnde  der  Chinesischen  Gram- 
matik,  pp.  1 1  i-i  15.    The  sole  liberty  taken  with  Gabe- 

IWang  Pi  is  a  famous  Chinese  commentator  who  lived  226-247  A.  D. 
under  the  Wei  dynasty,  and  although  he  died  very  young,  has  the  reputation 
of  being  a  great  authority.  Su  Cheh  is  one  of  the  two  celebrated  sons  of  Su 
Sun,  a  prominent  author  under  the  Sung  dynasty.  He  lived  1039-1112  and 
distinguished  himself,  like  his  brother  Su  She,  as  a  statesman  and  commen- 
tator.    See  Mayers' s  Chinese  Reader's  Manual,  Part  I  ,  Nos.  812  and  624. 

2  The  Tetzugaku  Kwan  contains  a  brief  Japanese  introduction  and  Chal- 
mer's  English  translation,  but  is  otherwise  without  any  comments. 

ZMemoire  sur  la  vie  et  les  opinions  de  Laou-Tseu,     Paris,  1823. 


44  LAO-TZE  S  TAO-TEH-KING. 

lentz's  text  is  the  restitution  of  ^  {p^^ng)  to  ^  {f^^g)y^ 
which  obviously  is  a  mere  misprint,  quite  pardonable 
in  consideration  of  the  close  similarity  of  these  two 
words. 

The  first  translation  that  was  made  of  the  Tao- 
Teh-King  by  Western  scholars  is  in  Latin.  It  was 
made  by  the  Roman  Catholic  missionaries.''^  Consid- 
ering the  difficulties  that  had  to  be  overcome,  this  first 
venture  appears  to  have  been  remarkably  good,  but  it 
is  now  superseded  by  the  first  French  translation  made 
by  Professor  Stanislas  Julien. 

Julien's  edition  is  very  carefully  made  and  may 
still  be  regarded  as  the  most  diligent  and  comprehen- 
sive work  of  its  kind.  It  contains  the  Chinese  text 
mainly  based  upon  Edition  E  of  the  Royal  Library  of 
Paris.  Another  French  translation  has  been  made  by 
C.  De  Harlez  and  is  published  in  the  Annales  du  Musce 
Guimet,  Vol.  XX.  It  is  based  on  a  careful  revision  of 
the  text  and  commentataries.  It  contains  some  new 
interpretations,  but  enters  little  into  textual  criticisms, 
and  as  it  serves  another  purpose,  it  does  not  render 
Stanislaus  Julien's  edition  antiquated. 

Chalmers's  translation  is,  so  far  as  we  know,  the 
first  English  version.  It  is  very  readable  and  agrees 
closely  with  Stanislas  Julien's  translation  but  stands 
in  need  of  a  revision.  As  Chalmers's  booklet  appeared 
in  a  limited  edition,  it  is  now  out  of  print,  and  I 
could  only  with  difficulty  procure  a  second-hand  copy. 
James    Legge's   translation,  which    appeared    in    the 

1  Feng  means  "to  meet  unexpectedly"  (Williams,  S.  D.,  p.  158),  while 
p^eng  is  "  a  species  of  rzibus  or  raspberry,  growing  sporadically  among  hemp"; 
also  described  as  "  a  weed  that  the  wind  roots  up  and  drives  across  the 
wastes." — Williams  spells  p'anga.nd  fflftg. 

2  Not  being  in  possession  of  a  copy  I  have  not  been  able  to  consult  it. 


INTRODUCTION.  45 

Sacred  Books  of  the  East,  Vol.  XXXIX.,  is  no  great 
improvement  on  Chalmers's  translation  ;  on  the  con- 
trary, it  is  in  several  respects  disappointing.  With  its 
many  additions  in  parentheses,  it  makes  the  impres- 
sion of  being  quite  literal,  while  in  fact  it  is  a  loose 
rendering  of  the  original. 

There  is  a  very  good  German  translation  by  Victor 
von  Strauss,  which  might  be  better  still  had  the  trans- 
lator not  unduly  yielded  to  his  preconception  that 
Lao-Tze  was  the  representative  leader  of  an  ancient 
theosophical  movement. 

In  addition  we  have  two  paraphrases  of  the  Tao- 
Teh-King,  one  in  German  by  Reinhold  von  Plaenck- 
ner,  the  other  in  English  by  Major-General  G.  G. 
Alexander.  Plaenckner  deviates  greatly  in  his  con- 
ception of  Lao-Tze  from  all  other  translators,  and  is 
very  bitter  in  denouncing  Stanislas  Julien  especially. 
Alexander's  main  contention  is  to  translate  the  word 
Tao  by  God. 

For  the  present  translation  I  have  freely  availed 
myself  of  the  labors  of  my  predecessors,  to  whom  I 
hereby  express  my  gratitude  publicly.  Most  valuable 
of  all  has  proved  to  be  Prof.  Stanislas  Julien's  work. 

Five  dictionaries  have  been  used,  (i)  the  Syllabic 
Dictio7iary  of  the  Chinese  Language  by  Prof.  S.  Wells 
Williams,  (2)  The  Chinese  Dictionary  in  the  Cantonese 
Dialect  by  Ernest  John  Eitel,  (3)  Kwong  Ki  Chin's 
English- Chinese  Dictionary,  (4)  Chalmer's  Concise  Dic- 
tionary of  Chinese  on  the  Basis  of  K'anghi,  and  (5)  the 
orginal  K'anghi.'^  Williams's  dictionary,  which  was 
in  the  author's  possession  from  the  beginning  of  his 


1  In  various  references  throughout  this  book  the  title  of  Williams's  dic- 
tionary has  been  abbreviated  in  W.  S.  D.,  and  the  Kanghi  has  simply  been 
written  K. 


46  lao-tze's  tao-teh-king. 

work,  proved  most  convenient  but  was  in  many  in- 
stances insufficient  for  the  present  purpose,  in  which 
case  the  K^anghi  had  to  be  resorted  to. 

In  addition  I  am  indebted  to  Mr.  K.  Tanaka,  a 
young  Japanese  student  of  the  University  of  Chicago, 
and  especially  to  Mr.  Teitaro  Suzuki,  a  young  Bud- 
dhist of  Kamakura,  Japan,  who  assisted  me  in  both 
the  comparison  of  the  various  editions  at  my  com- 
mand and  in  the  transliteration  of  the  text.  Further, 
I  have  to  thank  Dr.  Heinrich  Riedel  of  Brooklyn, 
N.  Y.,  and  the  Rev.  George  T.  Candlin  of  Tientsin, 
China,  for  good  advice  and  suggestions. 

The  purpose  of  the  present  translation  is  first  to 
bring  the  Tao-Teh-King  within  easy  reach  of  every- 
body, and  secondly  to  offer  to  the  student  of  com- 
parative religion  a  version  which  would  be  a  faithful 
reproduction  not  only  of  the  sense  but  of  all  the  char- 
acteristic qualities,  especially  the  terseness  and  the 
ruggedness  of  its  style. 

The  translator's  ideal  was  to  reproduce  the  orig- 
inal in  a  readable  form  which  would  be  as  literal  as 
the  difference  of  languages  permits  and  as  intelligi- 
ble to  English-speaking  people  as  the  original  ought 
to  be  to  the  educated  native  Chinese.  While  linguistic 
obscurities  have  been  removed  as  much  as  possible, 
the  sense  has  not  been  rendered  more  definite  than 
the  original  would  warrant.  Stock  phrases  which  are 
easily  understood,  such  as,  ^*  the  ten  thousand  things," 
meaning  the  whole  world  or  nature  collectively,  have 
been  left  in  their  original  form  ;  but  expressions  which 
without  a  commentary  would  be  unintelligible,  such 
as  *'not  to  depart  from  the  baggage  waggon,"  mean- 
ing to  preserve  one's  dignity  (Chap.  26),  have  been  re- 
placed by  the  nearest  terms  that  cover  their  meaning. 


INTRODUCTION. 


47 


The  versification  of  the  quoted  poetry  is  as  literal 
as  possible  and  as  simple  as  in  the  original.  No  at- 
tempt was  made  to  improve  their  literary  elegance. 
The  translator  was  satisfied  if  he  could  find  a  rhyme 
which  would  introduce  either  no  change  in  the  words 
at  all  or  such  an  indifferent  change  as  would  not  in 
the  least  alter  the  sense. 

The  transliteration  of  the  several  words  which  con- 
stitutes the  fourth  part  of  this  book  will  enable  almost 
everybody  to  fall  back  upon  the  original  Chinese  and 
to  verify  or  revise  the  translation  here  proposed. 

Comments  on  the  text  have  been  relegated  to  the 
critical  notes.  Observations  which  on  account  of  their 
importance  should  be  consulted  also  by  those  readers 
who  are  not  interested  in  Chinese  philology  have  been 
marked  by  a  hand,  thus  J8@^.  Only  a  few  terse  ex- 
planatory additions,  and  such  only  as  are  indispens- 
able for  an  immediate  elucidation  of  the  sense,  were 
admitted  in  brackets  into  the  text. 

Standing  upon  the  shoulders  of  others,  and  hav- 
ing compared  and  re-translated  the  original  text,  the 
author  feels  confident  that  he  can  offer  to  the  public 
a  translation  which  is  a  sufficient  improvement  upon 
former  translations  to  justify  its  publication. 

It  lies  in  the  nature  of  this  work  that  the  number 
of  those  men  who  can  judge  of  its  merits  and  demerits 
is  very  limited.  In  handing  the  book  over  for  publi- 
cation I  crave  their  indulgence,  but,  at  the  same  time, 
ask  them  to  judge  of  it  with  all  the  severity  that  would 
be  necessary  for  its  improvement  in  a  second  edition  ; 
for  there  is  a  need  of  a  popular  edition  that  will  help 
the  English-reading  public  to  appreciate  the  philo- 
sophical genius  and  the  profound  religious  spirit  of 
one  of  the  greatest  men  that  ever  trod  the  earth. 


48 


LAO-TZE  S  TAO-TEH-KING. 


PRONUNCIATION  AND  METHOD  OF  TRANSCRIPTION 

It  must  be  regretted  that  no  system  of  transcribing  Chinese  sounds 
has  as  yet  been  commonly  accepted  ;  nor  can  any  of  them  be  regarded  as 
satisfactory.  In  the  beginning  the  author  of  this  book  adopted  Prof.  S. 
Weils  Williams's  method  exclusively,  but  he  has  allowed  himself  to  be  in- 
fluenced by  Gabelentz,  Bridgman,  Eitel,  Stanislas  Julien,  and  especially  by 
Wade  whose  system  appears  to  be  much  used  at  present.  The  transcription 
employed  in  the  Introduction  (pp.  3-47)  deviates  from  the  traditional  methods 
only  where  they  are  positively  misleading.  For  instance,  the  spelling  Cho 
is  preferred  to  Chou,  because  no  unsophisticated  reader  would  pronounce 
ou  as  long  o. 

The  diphthong  which  sounds  like  cnv  in  how  has  been  so  commonly  tran- 
scribed by  ao  that  Western  eyes  have  become  accustomed  to  the  spellings  lao 
and  tao.  It  would  now  be  difficult  to  introduce  another  transcription  of 
the  diphthong  in  lao  and  tao,  for  English  readers  would  be  puzzled  with 
either  form,  low  and  lou  ;  the  former  would  probably  be  pronounced  lo,  and 
the  latter  loo.  If  it  were  transcribed,  after  the  German  fashion,  lau,  it  would 
probably  be  pronounced  law.  For  these  reasons  no  change  has  been  made 
in  the  traditional  spelling  of  ao. 

The  Rev.  Mr.  George  T.  Candlin  of  Tientsin,  China,  whose  advice  was 
solicited  in  matters  of  pronunciation,  writes  that  the  vowels  of  all  the  sys- 
tems that  follow  Wade  adopt  the  continental  pronunciation  of  vowels.  How- 
ever, o  sounds  somewhat  like  oah,  and  ozi  has  the  sound  of  o  in  "  alone." 

As  to  the  sound  which  is  transcribed  by  Williams  and  Wade  by/,  and  de- 
clared by  Gabelentz  to  be  equivalent  to  the  French/,  (e.  g.,  inyV  lejnre,  which 
would  be  the  English  zA),  Mr.  Candlin  writes:  "It  is  an  initial  to  which  I 
"have  given  much  attention,  and  if  I  had  to  choose  I  would  simply  write  r 
•'instead  otj.  The  fact  is,  if  you  listen  to  a  Celestial  you  hear  distinctly  the 
"three  letters/,  h,  and  r  combined  into  one  but  the  r  predominant.  Jen  = 
"'man,'  is  hardly  to  be  distinguished  from  the  English  word  'wren';  j'eu  — 
"'flesh'  is  nearly  'row,'  i.  e.,  to  row  a  boat.  Bwi  Jhrou  yio\i\di  be  right,  as 
"there  is  a  suggestion  of  both  a/  and  an  /;." 

The  Greek  spirittis  asper  or  an  inverted  comma  is  used  to  denote  that 
strong  aspirant  which  is  characteristic  of  the  Chinese  language. 

The  transcription  of  the  transliteration  on  pages  141-274  follows  strictly 
Professor  Williams's  method,  adding  in  each  case  the  page  of  his  Syllabic 
Dictionary  of  the  Chinese  La7tguage  on  which  the  word  will  be  found.  The 
Rev.  Mr.  Candlin's  transcription,  wherever  it  deviated,  has  been  added  in 
parenthesis. 

Intonation  which  plays  an  important  part  in  the  Chinese  language  has 
been  neglected  in  transcriptions  of  the  Introduction,  where  it  was  commend- 
able to  avoid  complexities  that  are  redundant  for  those  who  speak  Chinese 
and  would  be  useless  and  unnecessarily  puzzling  to  all  the  others  who  do 
not.  In  the  transcription  of  the  transliteration,  however,  the  intonation  has 
been  marked,  according  to  the  Chinese  fashion,  by  little  semicircles  and 
dashes  placed  in  the  four  corners  of  the  word,  thus:  .|  the  upper  monotone 
and  J  the  lower  monotone  ;  '  |  the  rising  tone,  |'  the  departing  tone,  and  |.  the 
entering  tone. 

As  to  the  printing  of  the  Chinese  text  we  must  add  that  for  obvious  rea 
sons  commonly  accepted  by  sinologues  we  have  followed  the  usage  of  ar 
ranging  the  lines,  and  in  quotations  the  words,  according  to  the  Western 
mode  of  writing,  from  the  left  to  the  right,  not  as  the  Chinese  would  have  it, 
from  the  right  to  the  left,  nor  starting  from  that  page  which  in  Western  books 
would  be  the  last  one. 


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THE  OLD  PHILOSOPHER'S  CANON 
ON  REASON  AND  VIRTUE 


SZE-MA-CHaEN  ON  LAO-TZE. 

LAO-TZE  was  born  in  the  hamlet  Ch'u-Jhren 
(Good  Man's  Bend),  Li-Hsiang  (Grinding 
County),  K'u-Hien  (Thistle  District),  of  Ch'u  (Bram- 
ble land).  His  family  was  the  Li  gentry  (Li  meaning 
Plum).  His  proper  name  was  Er  (Ear),  his  post- 
humous title  Po-Yang  (Prince  Positive),  his  appella- 
tion Tan  (Long-lobed).  In  Cho  he  was  in  charge  of 
the  secret  archives  as  state  historian. 

Confucius  went  to  Cho  in  order  to  consult  Lao- 
Tze  on  the  rules  of  propriety. 

[When  Confucius,  speaking  of  propriety,  praised 
reverence  for  the  sages  of  antiquity],  Lao-Tze  said : 
*<The  men  of  whom  you  speak,  Sir,  have,  if  you 
please,  together  with  their  bones  mouldered.  Their 
words  alone  are  still  extant.  If  a  noble  man  finds  his 
time  he  rises,  but  if  he  does  not  find  his  time  he  drifts 
like  a  roving-plant  and  wanders  about.  I  observe 
that  the  wise  merchant  hides  his  treasures  deeply  as 
if  he  were  poor.  The  noble  man  of  perfect  virtue  as- 
sumes an  attitude  as  though  he  were  stupid.  Let  go, 
Sir,  your  proud  airs,  your  many  wishes,  your  affecta- 
tion and  exaggerated  plans.     All  this  is  of  no  use  to 


96  lao-tze's  tao-teh-king. 

you,  Sir.  That  is  what  I  have  to  communicate  to 
you,  and  that  is  all." 

Confucius  left.  [Unable  to  understand  the  basic 
idea  of  Lao-Tze's  ethics],  he  addressed  his  disciples, 
saying  :  <'  I  know  that  the  birds  can  f!y,  I  know  that 
the  fishes  can  swim,  I  know  that  the  wild  animals 
can  run.  For  the  running,  one  could  make  nooses; 
for  the  swimming,  one  could  make  nets  ;  for  the  flying, 
one  could  make  arrows.  As  to  the  dragon  I  cannot 
know  how  he  can  bestride  wind  and  clouds  when  he 
heavenwards  rises.  To-day  I  saw  Lao-Tze.  Is  he 
perhaps  like  the  dragon?" 

Lao-Tze  practised  reason  and  virtue.  His  doc- 
trine aims  in  self-concealment  and  namelessness. 

Lao-Tze  resided  in  Cho  most  of  his  life.  When  he 
foresaw  the  decay  of  Cho,  he  departed  and  came  to 
the  frontier.  The  custom  house  officer  Yin-Hi  said : 
*'Sir,  since  it  pleases  you  to  retire,  I  request  you  for 
my  sake  to  write  a  book." 

Thereupon  Lao-Tze  wrote  a  book  of  two  parts 
consisting  of  five  thousand  and  odd  words,  in  which 
he  discussed  the  concepts  of  reason  and  virtue.  Then 
he  departed. 

No  one  knows  where  he  died. 


THE  OLD  PHILOSOPHER'S  CANON  ON 
REASON  AND  VIRTUE. 


I.  REASON'S  REALISATION. 

'T^HE  REASON  that  can  be  reasoned  is  not  the 
^  eternal  Reason.  The  name  that  can  be  named  is 
not  the  eternal  name.  The  Unnameable  is  of  heaven 
and  earth  the  beginning.  The  Nameable  becomes 
of  the  ten  thousand  things  the  mother.  Therefore  it 
is  said : 

**He  who  desireless  is  found 
The  spiritual  of  the  world  will  sound. 
But  he  who  by  desire  is  bound 
Sees  the  mere  shell  of  things  around." 

These  two  things  are  the  same  in  source  but  dif- 
ferent in  name.  Their  sameness  is  called  a  mystery. 
Indeed,  it  is  the  mystery  of  mysteries.  Of  all  spirit- 
uality it  is  the  door. 

2.  SELF-CULTURE. 

When  in  the  world  all  understand  beauty  to  be 
beauty,   then  only  ugliness  appears.     When  all  un- 


gS  lao-tze's  tao-teh-king. 

derstand  goodness  to  be  goodness,  then  only  badness 
appears.     For 

*'To  be  and  not  to  be  are  mutually  conditioned. 
The  difficult,  the  easy,  are  mutually  definitioned. 
The  long,  the  short,  are  mutually  exhibitioned. 
Above,  below,  are  mutually  cognitioned. 
The  sound,  the  voice,  are  mutually  coalitioned. 
Before  and  after  are  mutually  positioned." 
Therefore  the  holy  man  abides  by  non-assertion 
in  his  affairs  and  conveys  by  silence  his  instruction. 
When  the  ten  thousand  things  arise,  verily,  he  refuses 
them  not.     He  quickens  but  owns   not.     He  works 
but  claims  not.     Merit  he  accomplishes,  but  he  does 
not  dwell  on  it. 

*' Since  he  does  not  dwell  on  it. 
It  will  never  leave  him." 

3.  KEEPING  THE  PEOPLE  QUIET. 

Not  exalting  worth  keeps  people  from  rivalry. 
Not  prizing  what  is  difficult  to  obtain  keeps  people 
from  committing  theft.  Not  contemplating  what 
kindles  desire  keeps  the  heart  unconfused.  There- 
fore the  holy  man  when  he  governs  empties  the  peo- 
ples hearts  but  fills  their  souls.  He  weakens  their 
ambitions  but  strengthens  their  backbones.  Always 
he  keeps  the  people  unsophisticated  and  without  de- 
sire. He  causes  that  the  crafty  do  not  dare  to  act. 
When  he  acts  with  non-assertion  there  is  nothing  un- 
governed. 


CANON  ON  REASON  AND  VIRTUE.     .  QQ 

4.  SOURCELESS. 

Reason  is  empty,  but  its  use  is  inexhaustible.  In 
its  profundity,  verily,  it  resembleth  the  father  of  the 
ten  thousand  things. 

''It  will  blunt  its  own  sharpness, 
Will  its  tangles  adjust; 
It  will  dim  its  own  radiance 
And  be  one  with  its  dust." 
Oh,  how  calm  it  seems  to  remain  !     I  know  not 
whose  son  it  is.     Before  the  Lord,  Reason  takes  pre- 
cedence. 

5.   THE  FUNCTION  OF  EMPTINESS. 

Heaven  and  earth  exhibit  no  benevolence  ;  to  them 
the  ten  thousand  things  are  like  straw  dogs.  The 
holy  man  exhibits  no  benevolence  ;  to  him  the  hun- 
dred families  are  like  straw  dogs. 

Is  not  the  space  between  heaven  and  earth  like 
unto  a  bellows  ?     It  is  empty;  yet  it  collapses  not.    It 
moves,  and  more  and  more  comes  forth.      [But] 
"How  soon  exhausted  is 
A  gossip's  fulsome  talk  ! 
And  should  we  not  prefer 
On  the  middle  path  to  walk?" 

6.   THE  COMPLETION  OF  FORM. 

*'The  valley  spirit  not  expires, 
Mysterious  mother  'tis  called  by  the  sires 


loo  lao-tze's  tao-teh-king. 

The  mysterious  mother's  door,  to  boot, 
Is  called  of  Heaven  and  earth  the  root. 
Forever  and  aye  it  seems  to  endure 
And  its  use  is  without  effort  sure." 

7.  DIMMING  RADIANCE. 

Heaven  endures  and  earth  is  lasting.  And  why 
can  heaven  and  earth  endure  and  be  lasting?  Because 
they  do  not  live  for  themselves.  On  that  account  can 
they  endure. 

Therefore  the  holy  man  puts  his  person  behind  and 
his  person  comes  to  the  front.  He  surrenders  his  per- 
son and  his  person  is  preserved.  Is  it  not  because  he 
seeks  not  his  own?  For  that  reason  he  can  accom- 
plish his  own. 

8.  EASY  BY  NATURE. 

Superior  goodness  resembleth  water.  Water  in 
goodness  benefiteth  the  ten  thousand  things,  yet  it 
quarreleth  not.  Because  it  dwells  in  places  which 
the  multitude  of  men  shun,  therefore  it  is  near  unto 
the  eternal  Reason. 

For  a  dwelling  goodness  chooses  the  level.  For  a 
heart  goodness  chooses  commotion.  When  giving, 
goodness  chooses  benevolence.  In  words,  goodness 
chooses  faith.  In  government  goodness  chooses  or- 
der. In  business  goodness  chooses  ability.  In  its 
motion  goodness  chooses  timeliness.  It  quarreleth 
not.     Therefore,  it  is  not  rebuked. 


CANON  ON  REASON  AND  VIRTUE.  lOI 

9.  PRACTISING  PLACIDITY. 

Holding  and  keeping  full,  had  that  not  better  be 
left  alone?  Handling  and  keeping  sharp,  can  that 
wear  long?  If  gold  and  jewels  fill  the  hall  no  one  can 
protect  it. 

Rich  and  high  but  proud,  brings  about  its  own 
misfortune.  To  accomplish  merit  and  acquire  fame, 
then  to  withdraw  oneself,  that  is  Heaven's  Way. 

10.  WHAT  CAN  BE  DONE. 

He  who  sustains  and  disciplines  his  soul  and  em- 
braces unity  cannot  be  deranged.  Through  attention 
to  his  vitality  and  inducing  tenderness  he  can  become 
like  a  little  child.  By  purifying,  by  cleansing  and 
profound  intuition  he  can  be  free  from  faults. 

In  loving  the  people  and  administering  the  country 
he  can  practise  non-assertion.  Opening  and  closing 
the  gates  of  heaven  he  can  be  like  a  mother-bird  : 
bright,  and  white,  and  penetrating  the  four  quarters, 
he  can  be  unsophisticated.  He  quickens  them  and 
feeds  them.  He  quickens  but  owns  not.  He  acts  but 
claims  not.  He  excels  but  rules  not.  This  is  called 
profound  virtue. 

II.  THE  FUNCTION  OF  THE  NON-EXISTENT. 

Thirty  spokes  unite  in  one  nave  and  on  that  which 

is  non-existent  [on  the  hole  in  the  nave]  depends  the 

wheel's  utility.     Clay  is  moulded  into  a  vessel  and  on 

that  which  is  non-existent  [on  its  hollowness]  depends 


I02  LAO-TZE  S  TAO-TEH-KING. 

the  vessel's  utility.  By  cutting  out  doors  and  win- 
dows we  build  a  house  and  on  that  which  is  non-ex- 
istent [on  the  empty  space]  depends  the  house's 
utility. 

Therefore,  when  the  existence  of  things  is  profit- 
able, it  is  the  non-existent  in  them  which  renders 
them  useful. 

12.  ABSTAINING  FROM  DESIRE. 
**The  five  colors  the  human  eye  will  blind. 
The  five  notes  the  human  ear  will  rend. 
The  five  tastes  the  human  mouth  offend." 

'^Racing  and  hunting  will  human  hearts  turn  mad, 
Objects  of  prize  make  human  conduct  bad." 

Therefore  the  holy  man  attends  to  the  inner  and 
not  to  the  outer.  He  abandons  the  latter  and  chooses 
the  former. 

13.  LOATHING  SHAME. 
''Favor  and  disgrace  bode  awe. 
Esteeming  the  body  bodes  great  trouble." 

What  is  meant  by  "favor  and  digrace  bode  awe?" 

Favor  humiliates.  Its  gain  bodes  awe;  its  loss 
bodes  awe.  This  is  meant  by  *' favor  and  disgrace 
bode  awe." 

What  is  meant  by  ''Esteeming  the  body  bodes 
great  trouble  "  ? 

I  have  trouble  because  I  have  a  body.  When  I 
have  no  body,  what  trouble  remains  ? 


CANON  ON  REASON  AND  VIRTUE.  I03 

Therefore,  if  one  administers  the  empire  as  he 
cares  for  his  body,  he  can  be  entrusted  with  the  em- 
pire. 

14.  PRAISING  THE  MYSTERIOUS. 

We  look  at  Reason  and  do  not  see  it;  its  name  is 
Colorless.  We  listen  to  Reason  and  do  not  hear  it ; 
its  name  is  Soundless.  We  grope  for  Reason  and  do 
not  grasp  it ;  its  name  is  Incorporeal. 

These  three  things  cannot  further  be  analysed. 
Thus  they  are  combined  and  conceived  as  a  unity 
which  on  its  surface  is  not  clear  but  in  its  depth  not 
obscure. 

Forever  and  aye  Reason  remains  unnamable,  and 
again  and  again  it  returns  home  to  non-existence. 
This  is  called  the  form  of  the  formless,  the  image  of 
the  imageless.  This  is  called  transcendentally  ab- 
struse. 

In  front  its  beginning  is  not  seen.  In  the  rear  its 
end  is  not  seen. 

By  holding  fast  to  the  Reason  of  the  ancients,  the 
present  is  mastered  and  the  origin  of  the  past  under- 
stood.    This  is  called  Reason's  clue. 

15.  THE  REVEALERS  OF  VIRTUE. 

Those  of  yore  who  have  succeeded  in  becoming 
masters  are  subtile,  spiritual,  profound,  and  penetrat- 
ing. On  account  of  their  profundity  they  cannot  be 
understood.  Because  they  cannot  be  understood, 
therefore  I  endeavor  to  make  them  intelligible. 


I04  •  LAO  tze's  tao-teh-king. 

How  they  are  cautious!  Like  men  in  winter  cros- 
sing a  river.  How  reluctant!  Like  men  fearing  in 
the  four  quarters  their  neighbors.  How  reserved! 
They  behave  like  guests.  How  elusive!  They  re- 
semble ice  when  melting.  How  simple!  They  re- 
semble unseasoned  wood.  How  empty!  They  resem- 
ble the  valley.  How  obscure!  They  resemble  troubled 
waters. 

Who  by  quieting  can  gradually  render  muddy 
waters  clear?  Who  by  stirring  can  gradually  quicken 
the  still? 

He  who  keeps  this  Reason  is  not  anxious  to  be 
filled.  Since  he  is  not  filled,  therefore  he  can  grow 
old  and  need  not  be  newly  fashioned. 

i6.  RETURNING  TO  THE  ROOT. 

Attain  vacuity's  completion  and  guard  tranquil- 
lity's fulness. 

All  the  ten  thousand  things  arise,  and  I  see  them 
return.  Now  they  bloom  in  bloom,  but  each  one 
homeward  returneth  to  its  root. 

Returning  to  the  root  means  rest.  It  signifies  the 
/return  according  to  destiny.  Return  according  to  des- 
tiny means  the  eternal.  Knowing  the  eternal  means 
enlightenment.  Not  knowing  the  eternal  causes  pas- 
sions to  rise  ;  and  that  is  evil. 

Knowing  the  eternal  renders  comprehensive.  Com- 
prehensive means  broad.  Broad  means  royal.  Royal 
means  heavenly.     Heavenly  means  Reason.     Reason 


CANON  ON  REASON  AND  VIRTUE.  105 

means  lasting.     Thus  the  decay  of  the  body  implies 
no  danger. 

17.  SIMPLICITY  IN   HABITS. 

Where  great  sages  are  [in  power],  the  subjects  do 
not  notice  their  existence.  Where  there  are  lesser 
sages,  the  people  are  attached  to  them  ;  they  praise 
them.  Where  still  lesser  ones  are,  the  people  fear 
them  ;  and  where  still  lesser  ones  are,  the  people  des- 
pise them.      For  it  is  said  : 

''If  your  faith  be  insufficient,  verily,  you  w^ll  re- 
ceive no  faith." 

How  reluctantly  sages  consider  their  words!  Merit 
they  accomplish  ;  deeds  they  perform ;  and  the  hun- 
dred families  think:  ''We  are  independent;  we  are 
free." 

18.     THE  PALLIATION  OF  VULGARITY. 

When  the  great  Reason  is  obliterated,  we  have 
benevolence  and  justice.  Prudence  and  circumspec- 
tion appear,  and  we  have  much  hypocrisy.  When 
family  relations  no  longer  harmonise,  we  have  filial 
piety  and  paternal  love.  When  the  country  and  the 
clans  decay  through  disorder,  we  have  loyalty  and 
allegiance. 

19.  RETURNING  TO  SIMPLICITY. 

Abandon  your  saintliness;  put  away  your  prudence; 
and  the  people  will  gain  a  hundred-fold! 

Abandon  your  benevolence;  put  away  your  justice; 


I06  LAO-TZE*S  TAO-TEH-KING. 

and  the  people  will  return  to  filial  devotion  and  pa- 
ternal love! 

Abandon  your  scheming;  put  away  your  gains; 
and  thieves  and  robbers  will  no  longer  exist. 

These  are  the  three  things  for  which  we  deem  cul- 
ture insufficient.     Therefore  it  is  said  : 

**Hold  fast  to  that  which  will  endure, 
Show  thyself  simple,  preserve  thee  pure. 
Thy  own  keep  small,  thy  desires  poor." 

20.  DIFFERENT  FROM  THE  VULGAR. 

Abandon  learnedness,  and  you  have  no  vexation. 
The  ''yes"  compared  with  the  ''yea,"  how  little  do 
they  differ!  But  the  good  compared  with  the  bad, 
how  much  do  they  differ! 

What  the  people  dread  cannot  be  dreadless!  How 
great  is  their  desolation.  Alas!  it  has  not  yet  reached 
its  limit. 

The  multitude  of  men  are  happy,  so  happy,  as 
though  celebrating  a  great  feast.  They  are  as  though 
in  springtime  ascending  a  tower.  I  alone  remain 
quiet,  alas!  like  one  that  has  not  yet  received  an  en- 
couraging omen.  I  am  like  unto  a  babe  that  does 
not  yet  smile. 

Forlorn  am  I,  O,  so  forlorn !  It  appears  that  I 
have  no  place  whither  I  may  return  home. 

The  multitude  of  men  all  have  plenty  and  I  alone 
appear  empty.  Alas  !  I  am  a  man  whose  heart  is 
foolish. 


CANON  ON  REASON  AND  VIRTUE.  107 

Ignorant  am  I,  O,  so  ignorant !  Common  people 
are  bright,  so  bright,  I  alone  am  dull. 

Common  people  are  smart,  so  smart,  I  alone  am 
confused,  so  confused. 

Desolate  am  I,  alas !  like  the  sea.  Adrift,  alas  ! 
like  one  who  has  no  place  where  to  stay. 

The  multitude  of  men  all  possess  usefulness.  I 
alone  am  awkward  and  a  rustic  too.  I  alone  differ 
from  others,  but  I  prize  seeking  sustenance  from  our 
mother. 

21.  EMPTYING  THE  HEART. 
"Vast  virtue's  form 
Follows  Reason's  norm. 
And  Reason's  nature 
Is  vague  and  eluding. 
How  eluding  and  vague 
All  types  including. 
How  vague  and  eluding  ! 
All  beings  including. 
How  deep,  and  how  obscure. 
It  harbors  the  spirit  pure. 
Whose  truth  is  ever  sure, 
Whose  faith  abides  for  aye 
From  of  yore  until  to-day. 
Its  name  is  without  cessation. 
It  watches  the  world's  formation. '* 

Whereby  do  I  know  that  it  watches  the  world's 
formation?     By  this  same  Reason  ! 


io8  lao-tze's  tao-teh-king. 

22.  HUMILITY'S  INCREASE. 
**The  deficient  will  recuperate. 
And  the  crooked  shall  be  straight. 
The  empty  find  their  fill. 
The  worn  with  strength  will  thrill. 
Who  have  little  shall  receive. 
Who  have  much  will  have  to  grieve." 
Therefore  the  holy  man  embraces   unity  and  be- 
comes for  all  the  world  a  model.     He  is  not  self-dis 
playing,  and  thus  he  shines.   He  is  not  self-approving, 
and  thus  he  is  distinguished.     He  is  not  self-praising, 
and  thus  he  acquires  merit.    He  is  not  self-glorifying 
and  thus  he  excels.     Since  he  does  not  quarrel,  there- 
fore no  one  in  the  world  can  quarrel  with  him. 

The  saying  of  the  ancients:  ''The  deficient  will 
recuperate,"  is  it  in  any  way  vainly  spoken?  Verily, 
they  will  recuperate  and  return  home. 

23.  EMPTINESS  AND  NON-EXISTENCE. 

To  be  taciturn  is  the  natural  way. 

A  hurricane  does  not  outlast  the  morning.  A  cloud- 
burst does  not  outlast  the  day.  Who  causes  these 
events  but  heaven  and  earth?  If  even  heaven  and 
earth  cannot  be  unremitting,  will  not  man  be  much 
less  so? 

Therefore  one  who  pursues  his  business  with  Rea- 
son, the  man  of  Reason,  is  identified  with  Reason. 
The  man  who  pursues  his  business  with  virtue  is  iden- 


CANON  ON  REASON  AND  VIRTUE.  I  OQ 

tified  with  virtue.  The  man  who  pursues  his  business 
with  loss  is  identified  with  loss.  When  identified  with 
Reason,  he  forsooth  joyfully  embraces  Reason  ;  when 
identified  with  virtue,  he  forsooth  joyfully  embraces 
virtue  ;  and  when  identified  with  loss,  he  forsooth  joy- 
fully embraces  loss. 
'*  He  whose  faith  is  insufficient  shall  not  find  faith." 

24.  TROUBLES  IN   [THE  EAGERNESS  TO  ACQUIRE] 
MERIT. 

A  man  on  tiptoe  cannot  stand.  A  man  astride  can- 
not walk.  A  self-displaying  man  cannot  shine.  A 
self-approving  man  cannot  be  distinguished.  A  self- 
praising  man  cannot  acquire  merit.  A  self-glorying 
man  cannot  excel.  Before  the  tribunal  of  Reason  he 
is  like  offal  of  food  and  like  an  excrescence  in  the  sys- 
tem which  all  people  are  likely  to  detest.  Therefore, 
one  who  has  Reason  does  not  rely  on  him. 

25.  IMAGING  THE  MYSTERIOUS. 
There  is  Being  that  is  all-containing,  which  pre- 
cedes the  existence  of  heaven  and  earth.  How  calm 
it  is  !  How  incorporeal !  Alone  it  stands  and  does 
not  change.  Everywhere  it  goes  without  running 
a  risk,  and  can  on  that  account  become  the  world's 
mother.  I  know  not  its  name.  Its  character  is  de- 
fined as  Reason.  When  obliged  to  give  it  a  name,  I 
call  it  the  Great.  The  Great  I  call  the  Evasive.  The 
Evasive  I  call  the  Distant.  The  Distant  I  call  the 
Returning. 


no  lao-tze's  tao-teh-king. 

The  saying  goes:  '*  Reason  is  great,  Heaven  is 
great,  Earth  is  great,  and  Royalty  also  is  great.  There 
are  four  things  in  the  world  that  are  great,  and  Roy- 
alty is  one  of  them." 

Man's  standard  is  the  Earth.  The  earth's  standard 
is  Heaven.  Heaven's  standard  is  Reason.  Reason's 
standard  is  intrinsic. 

26.  THE  VIRTUE  OF  DIGNITY. 

The  heavy  is  of  the  light  the  root,  and  rest  is  mo- 
tion's master. 

Therefore  the  holy  man  in  his  daily  walk  does  not 
depart  from  dignity.  Although  he  may  have  mag- 
nificent sights,  he  calmly  sits  with  liberated  mind. 

But  how  is  it  with  the  master  of  the  ten  thousand 
chariots?  In  his  personal  conduct  he  makes  light  of 
the  empire.  He  makes  light  of  it  and  will  lose  his 
vassals.     He  is  passionate  and  will  lose  the  throne. 

27.  THE  FUNCTION  OF  SKILL. 
*'Good  travellers  leave  not  trace  nor  track, 

Good  speakers,  in  logic  show  no  lack, 
Good  counters  need  no  counting  rack. 

**Good  lockers  bolting  bars  need  not, 
Yet  none  their  locks  can  loose. 
Good  binders  need  not  string  nor  knot, 
Yet  none  unties  their  noose." 
Therefore  the  holy  man  is  always  a  good  saviour 
of  men,  for  there  are  no  outcast  people.   He  is  always 


CANON  ON  REASON  AND  VIRTUE.  Ill 

a  good  saviour  of  things,   for  there   are   no   outcast 
things.     This  is  called  concealed  enlightenment. 

Therefore  the  good  man  is  the  bad  man's  instruc- 
tor,  while  the  bad  man  is  the  good  man's  capital.  He 
who  does  not  esteem  his  instructor,  and  he  who  does 
not  love  his  capital,  although  he  may  be  prudent,  is 
greatly  disconcerted.  This  I  call  significant  spiritu- 
ality. 

28.   RETURNING  TO  SIMPLICITY. 

*'Who  his  manhood  shows 
And  his  womanhood  knows 
Becomes  the  empire's  river. 
Is  he  the  empire's  river, 
He  will  from  virtue  never  deviate, 
And  home  he  turneth  to  a  child's  estate. 

**Who  his  brightness  shows 
And  his  blackness  knows 
Becomes  the  empire's  model. 
Is  he  the  empire's  model, 
Of  virtue  never  he'll  be  destitute, 
And  home  he  turneth  to  the  absolute. 

"Who  knows  his  fame 
And  guards  his  shame 
Becomes  the  empire's  valley. 
Is  he  the  empire's  valley, 
For  e'er  his  virtue  will  sufficient  be, 
And  home  he  turneth  to  simplicity." 


112  lao-tze's  tao-teh-king. 

By  scattering  about  his  simplicity  he  makes  [of 
the  people]  vessels  of  usefulness.  The  holy  man  em- 
ploys them  as  officers  ;  for  a  great  administration  does 
no  harm. 

29.  NON-ASSERTION. 
When  one  desires  to  take  in  hand  the  empire  and 
make  it,  I  see  him  not  succeed.  The  empire  is  a  di- 
vine vessel  which  cannot  be  made.  One  who  makes 
it,  mars  it.  One  who  takes  it,  loses  it.  And  it  is 
said  of  beings  : 

''Some  are  obsequious,  others  move  boldly, 
Some  breathe  warmly,  others  coldly. 
Some  are  strong  and  others  weak, 
Some  rise  proudly,  others  sneak." 

Therefore  the  holy  man  abandons  pleasure,  he 
abandons  extravagance,  he  abandons  indulgence. 

30.  BE  CHARY  OF  WAR. 

He  who  with  Reason  assists  the  master  of  man- 
kind will  not  with  arms  conquer  the  empire.  His 
methods  [are  such  as]  invite  requital. 

Where  armies  are  quartered  briars  and  thorns 
grow.  Great  wars  unfailingly  are  followed  by  famines. 
A  good  man  acts  resolutely  and  then  stops.  He  ven- 
tures not  to  take  by  force.  He  is  resolute  but  not 
boastful;  resolute  but  not  haughty;  resolute  but  not 
arrogant ;  resolute  because  he  cannot  avoid  it ;  reso- 
lute but  not  violent. 


CANON  ON  REASON  AND  VIRTUE.  1 13 

Things  thrive  and  then  grow  old.  This  is  called 
un-Reason.     Un-Reason  soon  ceases. 

31.  QUELLING  WAR. 

Even  beautiful  arms  are  unblest  among  tools,  and 
people  had  better  shun  them.  Therefore  he  who  has 
Reason  does  not  rely  on  them. 

The  superior  man  when  residing  at  home  honors 
the  left.  When  using  arms,  he  honors  the  right. 
Arms  are  unblest  among  tools  and  not  the  superior 
man's  tools.  Only  when  it  is  unavoidable  he  uses 
them.  Peace  and  quietude  he  holds  high.  He  con- 
quers but  rejoices  not.  Rejoicing  at  a  conquest  means 
to  enjoy  the  slaughter  of  men.  He  who  enjoys  the 
slaughter  of  men  will  most  assuredly  not  obtain  his 
will  in  the  empire. 

32.  THE  VIRTUE  OF  HOLINESS. 

Reason,  so  long  as  it  remains  absolute,  is  unname- 
able.  Although  its  simplicity  seems  insignificant,  the 
whole  world  does  not  dare  to  suppress  it.  If  princes 
and  kings  could  keep  it,  the  ten  thousand  things  would 
of  themselves  pay  homage.  Heaven  and  earth  would 
unite  in  dropping  sweet  dew,  and  the  people  with  no 
one  to  command  them  would  of  themselves  be  right- 
eous. 

But  as  soon  as  Reason  creates  order,  it  becomes 
nameable.  Whenever  the  nameable  in  its  turn  ac- 
quires existence,  one  learns  to  know  when  to  stop. 
By  knowing  when  to  stop,  one  avoids  danger. 


114  lao-tze's  tao-teh-king. 

To  illustrate  Reason's  relation  to  the  world  we 
compare  it  to  streamlets  and  creeks  in  their  course  to- 
wards great  rivers  and  the  ocean. 

33.  THE  VIRTUE  OF  DISCRIMINATION. 

One  who  knows  others  is  clever,  but  one  who 
knows  himself  is  enlightened. 

One  who  conquers  others  is  powerful,  but  one  who 
conquers  himself  is  mighty. 

One  who  knows  sufficiency  is  rich. 

One  who  pushes  with  vigor  has  will,  one  who  loses 
not  his  place  endures.  One  who  may  die  but  will  not 
perish,  has  life  everlasting. 

34.  TRUST  IN  ITS  PERFECTION. 

How  all-pervading  is  the  great  Reason  !  It  can  be 
on  the  left  and  it  can  be  on  the  right.  The  ten  thou- 
sand things  depend  upon  it  for  their  life,  and  it  refuses 
them  not.  When  its  merit  is  accomplished  it  assumes 
not  the  name.  Lovingly  it  nourishes  the  ten  thousand 
things  and  plays  not  the  lord.  Ever  desireless  it  can 
be  classed  with  the  small.  The  ten  thousand  things 
return  home  to  it.  It  plays  not  the  lord.  It  can  be 
classed  with  the  great. 

Therefore,  the  holy  man  unto  death  does  not  make 
himself  great  and  can  thus  accomplish  his  greatness. 

35.  THE  VIRTUE  OF  BENEVOLENCE. 
*'Who  holdeth  fast  to  the  great  Form, 
Of  him  the  world  will  come  in  quest : 


CANON  ON  REASON  AND  VIRTUE.  II5 

For  there  they  never  meet  with  harm, 
But  find  contentment,  comfort,  rest." 
Music  with  dainties  makes  the  passing  stranger 
stop.  But  Reason,  when  coming  from  the  mouth, 
how  tasteless  is  it !  It  has  no  flavor.  When  looked 
at,  there  is  not  enough  to  be  seen ;  when  listened  to, 
there  is  not  enough  to  be  heard.  However,  its  use  is 
inexhaustible. 

36.  THE  SECRET'S  EXPLANATION. 

That  which  is  about  to  contract  has  surely  been 
[first]  expanded.  That  which  is  about  to  weaken  has 
surely  been  [first]  strengthened.  That  which  is  about 
to  fall  has  surely  been  [first]  raised.  That  which  is 
about  to  be  despoiled  has  surely  been  [first]  endowed. 

This  is  an  explanation  of  the  secret  that  the  tender 
and  the  weak  conquer  the  hard  and  the  strong. 

[Therefore  beware  of  hardness  and  strength  :]  As 
the  fish  should  not  escape  from  the  deep,  so  with  the 
country's  sharp  tools  the  people  should  not  become 
acquainted. 

37.  ADMINISTRATION  OF  GOVERNMENT. 

Reason  always  practises  non-assertion,  and  there 
is  nothing  that  remains  undone. 

If  princes  and  kings  could  keep  Reason,  the  ten 
thousand  things  would  of  themselves  be  reformed. 
While  being  reformed  they  would  yet  be  anxious  to 
stir ;  but  I  would  restrain  them  by  the  simplicity  of 
the  Ineffable. 


ii6  lao-tze's  tao-teh-king. 

**The  simplicity  of  the  unexpressed 
Will  purify  the  heart  of  lust. 
Where  there's  no  lust  there  will  be  rest, 
And  all  the  world  will  thus  be  blest." 

II. 

38.  DISCOURSING  ON  VIRTUE. 

Superior  virtue  is  un-virtue.  Therefore  it  has 
virtue.  Inferior  virtue  never  loses  sight  of  virtue. 
Therefore  it  has  no  virtue.  Superior  virtue  is  non- 
assertion  and  without  pretension.  Inferior  virtue  as- 
serts and  makes  pretensions. 

Superior  benevolence  acts  but  makes  no  preten- 
sions. 

Superior  justice  acts  and  makes  pretensions.  The 
superior  propriety  acts  and  when  no  one  responds  to 
it,  it  stretches  its  arm  and  enforces  its  rules.  Thus 
one  loses  Reason  and  then  virtue  appears.  One  loses 
virtue  and  then  benevolence  appears.  One  loses  be- 
nevolence and  then  justice  appears.  One  loses  jus- 
tice and  then  propriety  appears.  The  rules  of  pro- 
priety are  the  semblance  of  loyalty  and  faith,  and  the 
beginning  of  disorder. 

Quick-wittedness  is  the  [mere]  flower  of  Reason, 
but  of  ignorance  the  beginning. 

Therefore  a  great  organiser  abides  by  the  solid 
and  dwells  not  in  the  external.  He  abides  in  the 
fruit  and  dwells  not  in  the  flower.  Therefore  he  dis- 
cards the  latter  and  chooses  the  former. 


CANON  ON  REASON  AND  VIRTUE.  II7 

39.  THE  ROOT  OF  ORDER. 

From  of  old  these  things  have  obtained  oneness : 

**  Heaven  through  oneness  has  become  pure. 
Earth  through  oneness  can  endure. 
Minds  through  oneness  their  souls  procure. 
Valleys  through  oneness  repletion  secure. 

*'  All  creatures  through   oneness   to   life    have    been 
called. 
And   kings   were   through   oneness    as    models   in- 
stalled." 

Such  is  the  result  of  oneness. 

**  Were  heaven  not  pure  it  might  be  rent. 
Were  earth  not  stable  it  might  be  bent. 
Were  minds  not  ensouled  they'd  be  impotent. 
Were  valleys  not  filled  they'd  soon  be  spent. 

'*  When  creatures   are  lifeless  who   can   their  death 
prevent? 
Are  kings  not  models,  but  on  highness  bent, 
Their  fall,  forsooth,  is  imminent." 

Thus,  the  noble  come  from  the  commoners  as  their 
root,  and  the  high  rest  upon  the  lowly  as  their  foun- 
dation. Therefore,  princes  and  kings  call  themselves 
orphans,  widowers,  and  nobodies.  Is  this  not  because 
they  [representing  the  unity  of  the  commoners]  take 
lowliness  as  their  root  ? 

The  several  parts  of  a  carriage  are  not  a  carriage. 


II 8  lao-tze's  tao-teh-king. 

Those  who  have  become  a  unity  are  neither  anx- 
ious to  be  praised  with  praise  like  a  gem,  nor  dis- 
dained with  disdain  like  a  stone. 

"    40.  AVOIDING  ACTIVITY. 

**  Homeward  is  Reason's  course, 
Weakness  is  Reason's  force." 

Heaven  and  earth  and  the  ten  thousand  things 
come  from  existence,  but  existence  comes  from  non- 
existence. 

41.  SAMENESS  IN  DIFFERENCE. 
When  a  superior  scholar  hears  of  Reason  he  en- 
deavors to  practise  it.  When  an  average  scholar  hears 
of  Reason  he  will  sometimes  keep  it  and  sometimes 
lose  it.  When  an  inferior  scholar  hears  of  Reason  he 
will  greatly  ridicule  it.  Were  it  not  thus  ridiculed,  it 
would  as  Reason  be  insufficient.  Therefore  the  poet 
says  : 

'*  The  reason-enlightened  seem  dark  and  black,. 
The  reason-advanced  seem  going  back. 
The  reason-straight-levelled  seem  rugged  and  slack. 

*'  The  high  in  virtue  resemble  a  vale. 
The  purely  white  in  shame  must  quail, 
The  staunchest  virtue  seems  to  fail. 

"  The  solidest  virtue  seems  not  alert. 
The  purest  chastity  seems  pervert. 
The  greatest  square  will  rightness  desert. 


CANON  ON  REASON  AND  VIRTUE,  II9 

''  The  largest  vessel  is  not  yet  complete, 
The  loudest  sound  is  not  speech  replete, 
The  greatest  form  has  no  shape  concrete." 

Reason  so  long  as  it  remains  hidden  is  unname- 
able.  Yet  Reason  alone  is  good  for  imparting  and 
completing. 

42.  REASON'S  MODIFICATIONS. 

Reason  begets  unity;  unity  begets  duality;  duality 
begets  trinity ;  and  trinity  begets  the  ten  thousand 
things.  The  ten  thousand  things  are  sustained  by 
Yin  [the  negative  principle];  they  are  encompassed 
by  Yang  [the  positive  principle],  and  the  immaterial 
Ch'i  [the  breath  of  life]  renders  them  harmonious. 

That  which  the  people  find  odious,  to  be  an  or- 
phan, a  widov^er,  or  a  nobody,  kings  and  princes  se- 
lect as  their  titles.  Thus,  on  the  one  hand,  loss  im- 
plies gain,  and  on  the  other  hand,  gain  implies  loss. 

What  others  have  taught  I  teach  also.  The  strong 
and  aggressive  do  not  die  a  natural  death  ;  but  I  shall 
expound  the  doctrine's  foundation. 

43.  ITS  UNIVERSAL  APPLICATION. 

The  v^rorld's  weakest  overcomes  the  world's  hard- 
est. Non-existence  enters  into  the  impenetrable. 
Thereby  I  comprehend  of  non-assertion  the  advan- 
tage, and  of  silence  the  lesson.  There  are  few  in  the 
world  who  obtain  the  advantage  of  non-assertion. 


120  lao-tze's  tao-teh-king. 


44.  SETTING  UP  PRECEPTS. 
<'Name  or  person,  which  is  more  near? 
Person  or  fortune,  which  is  more  dear? 
Gain  or  loss,  which  is  more  sear  ? 

"Extreme  dotage  leadeth  to  squandering, 
Hoarded  wealth  inviteth  plundering. 

**Who  is  content  incurs  no  humiliation, 
■     Who  knows  when  to  stop  risks  no  vitiation, 
Forever  lasteth  his  duration." 

45.  GREATEST  VIRTUE. 
**The  greatest  perfection  seems  imperfect, 
But  its  work  undecaying  remaineth. 
The  greatest  fulness  is  emptiness-checked. 
But  its  work  ^s  not  exhausted  nor  waneth." 

*'The  straightest  line  resembleth  a  curve; 
The  greatest  sage  as  apprentice  will  serve ; 
Most  eloquent  speakers  will  stammer  and  swerve.' 

Motion  conquers  cold.     Quietude  conquers  heat 
Purity  and  clearness  are  the  world's  standard. 

46.  MODERATION  OF  DESIRE. 

When  the  world  possesses  Reason,  race  horses  are 
reserved  for  hauling  dung.  When  the  world  is  with- 
out Reason,  war  horses  are  bred  in  the  common. 

No  greater  sin  than  yielding  to  desire.  No  greater 
misery  than  discontent.  No  greater  calamity  than 
acquisitiveness. 


CANON  ON  REASON  AND  VIRTUE.  121 

Therefore,  he  who  knows  contentment's  content- 
ment is  always  content. 

47.  VIEWING  THE  DISTANT. 

*<  Without  passing  out  of  the  gate 
The  world's  course  I  prognosticate. 
Without  peeping  through  the  window 
The  heavenly  Reason  I  contemplate. 
The  further  one  goes, 
The  less  one  knows." 

Therefore  the  holy  man  does  not  travel,  and  yet 
he  has  knowledge.  He  does  not  see  the  things,  and 
yet  he  defines  them.  He  does  not  labor,  and  yet  he 
completes. 

48.  FORGETTING  KNOWLEDGE. 

He  who  seeks  learnedness  will  daily  increase.  He 
who  seeks  Reason  will  daily  diminish.  He  will  dimin- 
ish and  continue  to  diminish  until  he  arrives  at  non- 
assertion.  With  non-assertion  there  is  nothing  that 
he  cannot  achieve.  When  he  takes  the  empire,  it  is 
always  because  he  uses  no  diplomacy.  He  who  uses 
diplomacy  is  not  fit  to  take  the  empire. 

49.  TRUST  IN  VIRTUE. 

The  holy  man  possesses  not  a  fixed  heart.  The 
hundred  families'  hearts  he  makes  his  heart. 

The  good  I  meet  with  goodness ;  the  bad  I  also 
meet  with  goodness;  for  virtue  is  good  [throughout]. 


122  LAO-TZE'S  TAO-TEH-KING. 

The  faithful  I  meet  with  faith ;  the  faithless   I   also 
meet  with  faith  ;  for  virtue  is  faithful  [throughout]. 

The  holy  man  dwells  in  the  world  anxious,  very 
anxious  in  his  dealings  with  the  world.  He  universal- 
ises  his  heart,  and  the  hundred  families  fix  upon  him 
their  ears  and  eyes.  The  holy  man  treats  them  all  as 
children. 

50.  THE  ESTIMATION  OF  LIFE. 

Going  forth  is  life ;  coming  home  is  death. 

Three  in  ten  are  pursuers  of  life ;  three  in  ten  are 
pursuers  of  death;  three  in  ten  of  the  men  that  live 
pass  into  the  realm  of  death. 

Now,  what  is  the  reason  ?  It  is  because  they  live 
life's  intensity. 

Indeed,  I  understand  that  one  who  takes  good  care 
of  his  life,  when  travelling  on  land  will  not  fall  in  with 
the  rhinoceros  or  the  tiger.  When  coming  among  sol- 
diers, he  need  not  fear  arms  and  weapons.  The  rhi- 
noceros finds  no  place  where  to  insert  its  horn.  The 
tiger  finds  no  place  where  to  lay  his  claws.  Weapons 
find  no  place  where  to  thrust  their  blades.  The  reason 
is  that  he  does  not  belong  to  the  realm  of  death. 

51.  NURSING  VIRTUE. 

Reason  quickens  all  creatures.  Virtue  feeds  them. 
Reality  shapes  them.  The  forces  complete  them. 
Therefore  among  the  ten  thousand  things  there  is 
none  that  does  not  esteem  Reason  and  honor  virtue. 

Since  the  esteem  of  Reason  and  the  honoring  of 


CANON  ON  REASON  AND  VIRTUE.  1 23 

virtue  is  by  no  one  commanded,  it  is  forever  sponta- 
neous. Therefore  it  is  said  that  Reason  quickens  all 
creatures,  while  virtue  feeds  them,  raises  them,  nur- 
tures them,  completes  them,  matures  them,  rears 
them,  and  protects  them. 

To  quicken  but  not  to  own,  to  make  but  not  to 
claim,  to  raise  but  not  to  rule,  this  is  called  profound 
virtue. 

52.  RETURNING  TO  THE  ORIGIN. 

When  the  world  takes  its  beginning.  Reason  be- 
comes the  world's  mother. 

When  he  who  knows  his  mother,  knows  in  turn 
that  he  is  her  child,  and  when  he  who  is  quickened 
as  a  child,  in  turn  keeps  to  his  mother,  to  the  end  of 
life,  he  is  not  in  danger.  When  he  closes  his  mouth, 
and  shuts  his  sense-gates,  in  the  end  of  life,  he  will 
encounter  no  trouble ;  but  when  he  opens  his  mouth 
and  meddles  with  affairs,  in  the  end  of  life  he  cannot 
be  saved. 

Who  beholds  his  smallness  is  called  enlightened. 
Who  preserves  his  tenderness  is  called  strong.  Who 
uses  Reason's  light  and  returns  home  to  its  enlighten- 
ment does  not  surrender  his  person  to  perdition.  This 
is  called  practising  the  eternal. 

53.  GAINING  INSIGHT. 
If  I  have  ever  so  little  knowledge,    I  shall  walk 
in  the  great  Reason.      It  is  but  assertion  that  I  must 
fear. 


124  lao-tze's  tao-teh-king. 

The  great  Reason  is  very  plain,  but  people  are 
fond  of  by-paths. 

When  the  palace  is  very  splendid,  the  fields  are 
very  weedy  and  granaries  very  empty. 

To  wear  ornaments  and  gay  clothes,  to  carry  sharp 
swords,  to  be  excessive  in  drinking  and  eating,  to 
have  a  redundance  of  costly  articles,  this  is  the  pride 
of  robbers.     Surely,  this  is  un-Reason! 

54-  THE  CULTIVATION  OF  INTUITION. 
*'What  is  well  planted  is  not  uprooted; 
What's  well  preserved  cannot  be  looted!'- 

By  sons  and  grandsons  the  sacrificial  celebrations 
shall  not  cease. 

Who  cultivates  Reason  in  his  person,  his  virtue  is 
genuine.  Who  cultivates  it  in  his  house,  his  virtue  is 
overflowing.  Who  cultivates  it  in  his  township,  his 
virtue  is  lasting.  Who  cultivates  it  in  his  country, 
his  virtue  is  abundant.  Who  cultivates  it  in  the  world, 
his  virtue  is  universal. 

Therefore,  by  one's  person  one  tests  persons.  By 
one's  house  one  tests  houses.  By  one's  township  one 
tests  townships.  By  one's  country  one  tests  coun- 
tries.    By  one's  world  one  tests  worlds. 

How  do  I  know  that  the  world  is  such?  Through 
Reason. 

55-  THE  SIGNET  OF  THE  MYSTERIOUS. 
He  who  possesses  virtue  in  all  its  solidity  is  like 
unto  a  little  child.     Venomous  reptiles  do  not  sting 


CANON  ON  REASON  AND  VIRTUE.  I  25 

him,  fierce  beasts  do  not  seize  him.  Birds  of  prey  do 
not  strike  him.  His  bones  are  weak,  his  sinews  ten- 
der, but  his  grasp  is  firm.  He  does  not  yet  know  the 
relation  between  male  and  female,  but  his  virility  is 
strong.  Thus  his  metal  grows  to  perfection.  A  whole 
day  he  might  cry  and  sob  without  growing  hoarse. 
This  shows  the  perfection  of  his  harmony. 

To  know  the  harmonious  is  called  the  eternal.  To 
know  the  eternal  is  called  enlightenment. 

To  increase  life  is  called  a  blessing,  and  heart- 
directed  vitality  is  called  strength,  but  things  vigor- 
ous are  about  to  grow  old  and  I  call  this  un-Reason. 
Un-Reason  soon  ceases  ! 

56.  THE  VIRTUE  OF  THE  MYSTERIOUS. 

One  who  knows  does  not  talk.  One  who  talks 
does  not  know.  Therefore  the  sage  keeps  his  mouth 
shut  and  his  sense-gates  closed. 

'<  He  will  blunt  his  own  sharpness, 
His  own  tangles  adjust ; 
He  will  dim  his  own  radiance, 
And  be  one  with  his  dust." 

This  is  called  profound  identification. 

Thus  he  is  inaccessible  to  love  and  also  inacces- 
sible to  enmity.  He  is  inaccessible  to  profit  and  in- 
accessible to  loss.  He  is  also  inaccessible  to  favor 
and  inaccessible  to  disgrace.  Thus  he  becomes  world- 
honored. 


126  LAO-TZE'S  TAO-TEH-KING. 

57.  SIMPLICITY  IN  HABITS. 

With  rectitude  one  governs  the  state ;  with  crafti- 
ness one  leads  the  army ;  with  non-diplomacy  one 
takes  the  empire.  How  do  I  know  that  it  is  so  ? 
Through  Reason. 

The  more  restrictions  and  prohibitions  are  in  the 
empire,  the  poorer  grow  the  people.  The  more  weap- 
ons the  people  have,  the  more  troubled  is  the  state. 
The  more  there  is  cunning  and  skill,  the  more  start- 
ling events  will  happen.  The  more  mandates  and 
laws  are  enacted,  the  more  there  will  be  thieves  and 
robbers. 

Therefore  the  holy  man  says  :  I  practise  non-asser- 
tion, and  the  people  of  themselves  reform.  I  love 
quietude,  and  the  people  of  themselves  become  right- 
eous. I  use  no  diplomacy,  and  the  people  of  them- 
selves become  rich.  I  have  no  desire,  and  the  people 
of  themselves  remain  simple. 

58.  ADAPTATION  TO  CHANGE. 

Whose  government  is  unostentatious,  quite  unos- 
tentatious, his  people  will  be  prosperous,  quite  pros- 
perous. Whose  government  is  prying,  quite  prying, 
his  people  will  be  needy,  quite  needy. 

Misery,  alas  !  rests  upon  happiness.  Happiness, 
alas  !  underlies  misery.  But  who  foresees  the  catas- 
trophe ?     It  will  not  be  prevented  ! 

What  is  ordinary  becomes    again   extraordinary. 


CANON  ON  REASON  AND  VIRTUE.  I27 

What  is  good  becomes  again  unpropitions.  This  be- 
wilders people,  which  happens  constantly  since  times 
immemorial. 

Therefore  the  holy  man  is  square  but  not  sharp, 
strict  but  not  obnoxious,  upright  but  not  restraining, 
bright  but  not  dazzling. 

59.  HOLD  FAST  TO  REASON. 
In  governing  the  people  and  in  attending  to  heaven 
there  is  nothing  like  moderation.  As  to  moderation, 
it  is  said  that  it  must  be  an  early  habit.  If  it  is  an 
early  habit,  it  will  be  richly  accumulated  virtue.  If 
one  has  richly  accumulated  virtue,  then  there  is  noth- 
ing that  cannot  be  overcome.  If  there  is  nothing  that 
cannot  be  overcome,  then  no  one  knows  his  limits.  If 
no  one  knows  his  limits,  one  can  possess  the  country. 
If  one  possesses  the  mother  of  the  country  [viz.,  mod- 
eration], one  can  thereby  last  long.  This  is  called 
having  deep  roots  and  a  firm  stem.  To  long  life  and 
lasting  comprehension  this  is  the  Way. 

60.   HOW  TO  MAINTAIN  ONE'S  PLACE. 

Govern  a  great  country  as  you  would  fry  small 
fish:    [neither  gut  nor  scale  them]. 

If  with  Reason  the  empire  is  managed,  its  ghosts 
will  not  spook.  Not  only  will  its  ghosts  not  spook, 
but  its  gods  will  not  harm  the  people.  Not  only  will 
its  gods  not  harm  the  people,  but  its  holy  men  will 
also  not  harm  the  people.  Since  neither  will  do  harm, 
therefore  their  virtues  will  be  combined. 


128  lao-tze's  tao-teh-king. 

6i.  THE  VIRTUE  OF  HUMILITY. 

A  great  state,  one  that  lowly  flows,  becomes  the 
empire's  union,  and  the  empire's  wife.  The  wife  al- 
ways through  quietude  conquers  her  husband,  and  by 
quietude  renders  herself  lowly.  Thus  a  great  state 
through  lowliness  toward  small  states  will  conquer 
the  small  states,  and  small  states  through  lowliness 
toward  great  states  will  conquer  great  states. 

Therefore  some  render  themselves  lowly  for  the 
purpose  of  conquering  ;  others  are  lowly  and  therefore 
conquer. 

A  great  state  desires  no  more  than  to  unite  and 
feed  the  people  ;  a  small  state  desires  no  more  than 
to  devote  itself  to  the  service  of  the  people  ;  but  that 
both  may  obtain  their  wishes,  the  greater  one  must 
stoop. 

62.   PRACTISE  REASON. 

It  is  Reason  that  is  the  ten  thousand  things'  asy- 
lum, the  good  man's  wealth,  the  bad  man's  stay. 

With  beautiful  words  one  can  sell.  With  honest 
conduct  one  can  do  still  more  with  the  people. 

If  a  man  be  bad,  why  should  he  be  thrown  away? 
Therefore,  an  emperor  was  elected  and  three  ministers 
appointed ;  but  better  than  holding  before  one's  face 
the  jade  table  [of  the  ministry]  and  riding  with  four 
horses,  is  sitting  still  and  propounding  the  eternal 
Reason. 

Why  do  the  ancients  prize  this  Reason  ?  Is  it  not, 


CANON  ON  REASON  AND  VIRTUE.  I2g 

say,  because  when  sought  it  is  obtained  and  the  sin- 
ner thereby  can  be  saved?  Therefore  it  is  world- 
honored. 

63.  CONSIDER  BEGINNINGS. 

Assert  non-assertion.  Practise  non-practice.  Taste 
non-taste.  Make  great  the  smalh  Make  much  the 
little. 

Requite  hatred  with  goodness. 

Contemplate  a  difficulty  when  it  is  easy.  Manage 
a  great  thing  when  it  is  small. 

The  world's  most  difficult  undertakings  necessarily 
originate  while  easy,  and  the  world's  greatest  under- 
takings necessarily  originate  while  small. 

Therefore  the  holy  man  to  the  end  does  not  ven- 
ture to  play  the  great,  and  thus  he  can  accomplish  his 
greatness.  As  one  who  lightly  promises  rarely  keeps 
his  word,  so  he  to  whom  many  things  are  easy  will 
necessarily  encounter  many  difficulties.  Therefore,  the 
holy  man  regards  everything  as  difficult,  and  thus  to 
the  end  encounters  no  difficulties. 

64.  MIND  THE  INSIGNIFICANT. 

What  is  still  at  rest  is  easily  kept  quiet.  What 
has  not  as  yet  appeared  is  easily  prevented.  What  is 
still  feeble  is  easily  broken.  What  is  still  scant  is 
easily  dispersed. 

Treat  things  before  they  exist.  Regulate  things 
before  disorder  begins.  The  stout  tree  has  originated 
from  a  tiny  rootlet.     A  tower  of  nine  stories  is  raised 


130  lao-tze's  tao-teh-king. 

by  heaping  up  [bricks  of]  clay.  A  thousand  miles' 
journey  begins  with  a  foot. 

He  that  makes  mars.     He  that  grasps  loses. 

The  holy  man  does  not  make  ;  therefore  he  mars 
not.  He  does  not  grasp  ;  therefore  he  loses  not.  The 
people  when  undertaking  an  enterprise  are  always 
near  completion,  and  yet  they  fail.  Remain  careful 
to  the  end  as  in  the  beginning  and  you  will  not  fail  in 
your  enterprise. 

Therefore  the  holy  man  desires  to  be  desireless, 
and  does  not  prize  articles  difficult  to  obtain.  He 
learns,  not  to  be  learned,  and  seeks  a  home  where 
multitudes  of  the  people  pass  by.  He  assists  the  ten 
thousand  things  in  their  natural  development,  but  he 
does  not  venture  to  interfere. 

65.  THE  VIRTUE  OF  SIMPLICITY. 

The  ancients  who  were  well  versed  in  Reason  did 
not  thereby  enlighten  the  people  ;  they  intended 
thereby  to  make  them  simple-hearted. 

If  people  are  difficult  to  govern,  it  is  because  they 
are  too  smart.  To  govern  the  country  with  smartness 
is  the  country's  curse.  To  govern  the  country  without 
smartness  is  the  country's  blessing.  He  who  knows 
these  two  things  is  also  a  model  [like  the  ancients]. 
Always  to  know  them  is  called  profound  virtue. 

Profound  virtue,  verily,  is  deep.  Verily,  it  is  far- 
reaching.  Verily,  it  is  to  everything  reverse.  But  then 
it  will  procure  great  recognition. 


CANON  ON  REASON  AND  VIRTUE.  131 

66.  PUTTING  ONESELF  BEHIND. 

That  rivers  and  oceans  can  of  the  hundred  valleys 
be  kings  is  due  to  their  excelling  in  lowliness.  Thus 
they  can  of  the  hundred  valleys  be  the  kings. 

Therefore  the  holy  man,  when  anxious  to  be  above 
the  people,  must  in  his  words  keep  underneath  them. 
When  anxious  to  lead  the  people,  he  must  with  his 
person  keep  behind  them. 

Therefore  the  holy  man  dwells  above,  but  the  peo- 
ple are  not  burdened.  He  is  ahead,  but  the  people 
suffer  no  harm.  Therefore  the  world  rejoices  in  ex- 
alting him  without  tiring.  Because  he  strives  not,  no 
one  in  the  world  will  strive  with  him. 


67.  THE  THREE  TREASURES. 

All  in  the  world  call  me  great ;  but  I  resemble  the 
unlikely.  Now  a  man  is  great  only  because  he  resem- 
bles the  unlikely.  Did  he  resemble  the  likely,  how 
lasting,  indeed,  would  his  mediocrity  be  ! 

I  have  three  treasures  which  I  preserve  and  treas- 
ure. The  first  is  called  compassion.  The  second  is 
called  economy.  The  third  is  called  not  daring  to 
come  in  the  world  to  the  front.  The  compassionate 
can  be  brave  ;  the  economical  can  be  generous  ;  those 
who  dare  not  come  to  the  front  in  the  world  can  be- 
come perfect  as  chief  vessels. 

Now,  if  people  discard  compassion  and  are  brave ; 


132  lao-tze's  tao-teh-king. 

if  they  discard  economy  and  are  generous  ;  if  they  dis- 
card modesty  and  are  ambitious,  they  will  surely  die 

Now,  the  compassionate  will  in  the  attack  be  vic- 
torious, and  in  the  defence  firm.  Heaven  when  about 
to  save  one  will  with  compassion  protect  him. 

68.  COMPLYING  WITH  HEAVEN. 

He  who  excels  as  a  warrior  is  not  warlike.  He 
who  excels  as  a  fighter  is  not  wrathful.  He  who  ex- 
cels in  conquering  the  enemy  does  not  strive.  He  who 
excels  in  employing  men  is  lowly. 

This  is  called  the  virtue  of  not-striving.  This  is 
called  utilising  men's  ability.  This  is  called  comply- 
ing with  heaven — since  olden  times  the  highest. 

69.  THE  FUNCTION  OF  THE  MYSTERIOUS. 

A  military  expert  used  to  say:  ''I  dare  not  act  as 
host  [who  takes  the  initiative]  but  act  as  guest  [with 
reserve].  I  dare  not  advance  an  inch,  but  I  withdraw 
a  foot." 

This  is  called  marching  without  marching,  threat- 
ening without  arms,  charging  without  hostility,  seiz- 
ing without  weapons. 

No  greater  misfortune  than  making  light  of  the 
enemy!  When  we  make  light  of  the  enemy,  it  is 
almost  as  though  we  had  lost  our  treasure — [compas- 
sion]. 

Thus,  if  matched  armies  encounter  one  another, 
the  tenderer  one  is  sure  to  conquer. 


CANON  ON  REASON  AND  VIRTUE.  133 

70.  DIFFICULT  TO  UNDERSTAND. 

My  words  are  very  easy  to  understand  and  very 
easy  to  practise,  but  in  the  world  no  one  can  under- 
stand, no  one  can  practise  them. 

Words  have  an  ancestor;  Deeds  have  a  master 
[viz.,  Reason].  Since  he  is  not  understood,  therefore 
I  am  not  understood.  Those  who  understand  me  are 
few,  and  thus  I  am  distinguished. 

Therefore  the  holy  man  wears  wool,  and  hides  in 
his  bosom  his  jewels. 

71.  THE  DISEASE  OF  KNOWLEDGE. 

To  know  the  unknowable  that  is  elevating.  Not 
to  know  the  knowable  that  is  sickness. 

Only  by  becoming  sick  of  sickness  we  can  be  with- 
out sickness. 

The  holy  man  is  not  sick.  Because  he  is  sick  of 
sickness,  therefore  he  is  not  sick. 

72.  HOLDING  ONESELF  DEAR. 

If  the  people  do  not  fear  the  dreadful,  the  great 
dreadful  will  come,  surely. 

Do  not  render  their  lives  narrow.  Do  not  make 
their  lot  wearisome.  When  it  is  not  made  wearisome, 
then  it  will  not  be  wearisome. 

Therefore,  the  holy  man  knows  himself  but  does 
not  display  himself.  He  holds  himself  dear  but  does 
not  honor  himself.  Thus  he  discards  the  latter  and 
chooses  the  former. 


134  lao-tze's  tao-teh-king. 


73.   DARING  TO  ACT. 


Courage,  if  carried  to  daring,  leads  to  death ;  cour- 
age, if  not  carried  to  daring,  leads  to  life.  Either  of 
these  two  things  is  sometimes  beneficial,  sometimes 
harmful. 

**Why  't  is  by  heaven  rejected, 
Who  has  the  reason  detected  ?  " 

Therefore  the  holy  man  also  regards  it  as  difficult. 

The  Heavenly  Reason  strives  not,  but  it  is  sure  to 
conquer.  It  speaks  not,  but  it  is  sure  to  respond.  It 
summons  not,  but  it  comes  of  itself.  It  works  pa- 
tiently but  is  sure  in  its  designs. 

Heaven's  net  is  vast,  so  vast.  It  is  wide-meshed, 
but  it  loses  nothing. 

74.  OVERCOME  DELUSION. 

If  the  people  do  not  fear  death,  how  can  they  be 
frightened  by  death? 

If  we  make  people  fear  death,  and  supposing  some 
would  [still]  venture  to  rebel,  if  we  seize  them  for 
capital  punishment,  who  will  dare? 

There  is  always  an  executioner  who  kills.  Now  to 
take  the  place  of  the  executioner  who  kills  is  taking 
the  place  of  the  great  carpenter  who  hews.  If  a  man 
takes  the  place  of  the  great  carpenter  who  hews,  he 
will  rarely,  indeed,  fail  to  injure  his  hand. 


CANON  ON  REASON  AND  VIRTUE.  135 

75.   HARMED  THROUGH  GREED. 

The  people  hunger  because  their  superiors  con- 
sume too  many  taxes  ;  therefore  they  hunger.  The 
people  are  difficult  to  govern  because  their  superiors 
are  too  meddlesome  ;  therefore  it  is  difficult  to  govern. 
The  people  make  light  of  death  on  account  of  the  in- 
tensity of  their  clinging  to  life ;  therefore  they  make 
light  of  death. 

He  who  is  not  bent  on  life  is  worthier  than  he  who 
esteems  life. 

76.  BEWARE  OF  STRENGTH. 

Man  during  life  is  tender  and  delicate.  When  he 
dies  he  is  stiff  and  stark. 

The  ten  thousand  things,  the  grass  as  well  as  the 
trees,  are  while  they  live  tender  and  supple.  When 
they  die  they  are  rigid  and  dry.  Thus  the  hard  and 
the  strong  are  the  companions  of  death.  The  tender 
and  the  delicate  are  the  companions  of  life. 

Therefore,  he  who  in  arms  is  strong  will  not  con- 
quer.    When  a  tree  has  grown  strong  it  is  doomed. 

The  strong  and  the  great  stay  below.  The  tender 
and  the  delicate  stay  above. 

77.   HEAVEN'S  REASON. 
Is   not   Heaven's   Reason   truly  like    stretching  a 
bow?     The  high  it  brings  down,  the  lowly  it  lifts  up. 
Those  who  have  abundance  it  depleteth  ;   those  who 
are  deficient  it  augmenteth. 


136  lao-tze's  tao-teh-king. 

Such  is  Heaven's  Reason.  It  depleteth  those  who 
have  abundance  but  completeth  the  deficient. 

Man's  Reason  is  not  so.  He  depletes  the  deficient 
in  ord«r  to  serve  those  who  have  abundance.  Where  is 
he  who  would  have  abundance  for  serving  the  world? 
It  is  the  man  of  Reason. 

Therefore  the  holy  man  acts  but  claims  not ;  merit 
he  accomplishes  but  he  does  not  linger  upon  it,  and 
does  he  ever  show  any  anxiety  to  display  his  excel- 
lence? 

78.   TRUST  IN  FAITH. 

In  the  world  nothing  is  tenderer  and  more  delicate 
than  water.  In  attacking  the  hard  and  the  strong 
nothing  will  surpass  it.  There  is  nothing  that  herein 
takes  its  place.  The  weak  conquer  the  strong,  the 
tender  conquer  the  rigid.  In  the  world  there  is  no  one 
who  does  not  know  it,  but  no  one  will  practise  it. 
Therefore  the  holy  man  says  : 

**Him  who  the  country's  sin  makes  his, 
We  hail  as  priest  at  the  great  sacrifice. 
Him  who  the  curse  bears  of  the  country's  failing 
As  king  of  the  empire  we  are  hailing." 

True  words  seem  paradoxical. 

79.  KEEP  YOUR  OBLIGATIONS. 

When  a  great  hatred  is  reconciled,  naturally  some 
hatred  will  remain.     How  can  this  be  made  good? 


CANON  ON  REASON  AND  VIRTUE.  137 

Therefore  the  sage  keeps  the  obligations  of  his 
contract  and  exacts  not  from  others.  Those  who  have 
virtue  attend  to  their  obhgations  ;  those  who  have  no 
virtue  attend  to  their  claims. 

Heaven's  Reason  shows  no  preference  but  always 
assists  the  good  man. 

80.  REMAINING  IN  ISOLATION. 

In  a  small  country  with  few  people  let  there  be 
aldermen  and  mayors  who  are  possessed  of  power 
over  men  but  would  not  use  it.  Induce  people  to 
grieve  at  death  but  do  not  cause  them  to  move  to  a 
distance.  Although  they  had  ships  and  carriages, 
they  should  find  no  occasion  to  ride  in  them.  Although 
they  had  armours  and  weapons,  they  should  find  no 
occasion  to  don  them. 

Induce  people  to  return  to  [the  old  custom  of] 
knotted  cords  and  to  use  them  [in  the  place  of  writ- 
ing], to  delight  in  their  food,  to  be  proud  of  their 
clothes,  to  be  content  with  their  homes,  and  to  rejoice 
in  their  customs :  then  in  a  neighboring  state  within 
sight,  the  voices  of  the  cocks  and  dogs  would  be 
within  hearing,  yet  the  people  might  grow  old  and 
die  before  they  visited  one  another. 

81.  PROPOUNDING  THE  ESSENTIAL. 

True  words  are  not  pleasant;  pleasant  words  are 
not  true.     The  good  are  not  contentious;  the  conten- 


138  lao-tze's  tao-teh-king. 

tious  are  not  good.  The  wise  are  not  learned ;  the 
learned  are  not  wise. 

The  holy  man  hoards  not.  The  more  he  does  for 
others,  the  more  he  owns  himself.  The  more  he  gives 
to  others,  the  more  he  acquires  himself. 

Heaven's  Reason  is  to  benefit  but  not  to  injure; 
the  holy  man's  Reason  is  to  act  but  not  to  strive. 


TRANSLITERATION   OF  THE  TEXT 


SZE-MA-CH'IEN  ON  LAO-TZE. 


B 


,sz'  835,  [ssu] 

'ma  571, 

fsien  980,  (ch^ien) 

*shi  760,  (j/i/A)  Historical 

^r"  340,  (^/^z')  Records 

/«<>  508,  [of]  the  old 

Hsz^  1030,  [tzYi]  philosopher 

chw'en  119,  a  tradition 

^sz  835,  (JZZ^) 
'w/a  571, 

ts'ien  980,  [ch'ien) 
yiteh  1 130,  says: 


id^  7a^  508,  The  old 

"Y^t  '^•^2'  1030,  [tzu]  philosopher 

^g*  ,<rA^38,  [was]  one 

4g  '<:/«'«  94,  [of]  the  bramble  state, 

-Wp  '^'«  436,  [of]  the  thistle 

^1^^  hien'  201,  [hsien]  province, 
W  522,  [of]  grinding 


hiang  189,  (hsiang)  county, 

W      k^^h^'^^,{ch'u)     ('[of]  the  good 
ir     Jam^y,U^n)     f  -an's  bend 

Sp^_     'Iz  Si8,  village, 

y^     Jan  286,  {jdn)  a  man, 

'HjL  qIt^  1079,  (jf^A)  indeed. 

II. 
iplfc     j/«^'  810,  [hsing)  [His]  family 

tfy;  '/z  520,  the  Plum 

^^  j/i/'  763,  gentry. 

^^^  Jfting  600,  His  proper  name 

fcf[  '>A  720,  (^rr)  [was]  Ear. 

^4'^     i'js"  1032,  (^2«)  His  appellation 
■i  [was] 

/|l|    P<'^i'  707,  Prince 

1^^      yang  1071,  Positive  principle 

— ^;v     -y^x'   764,   [By  his]   posthumous 
pant  title 

|-*§     _y«^A  1130,  [he  is]  called 
tan  849,  the  Long  lobed. 


Bpl  ,c/«f«'  47,  {choji)  In  the  state  of 
/Ml  Plenty 

7  I*  'i'/rfz^     755,     [shou)    he    was    in 
^J  charge  of 

iiy^  ^i'j'aw^  950,  the  secret 

^^  j/«/A,  770,  archives 


142 


lao-tze's  tao-teh-king. 


'^     iChi  53,  [chik)  as  their 
jjr      'shi  760,  [sh7'h)  historian 
ilpjl  ^yi  1079,  [yeh]  indeed. 

III. 
5^     '^'ung  465 
•3^     7jz'  1030, 

;^j     shih^  768,  went  to 


[tzu]   ) 


Confucius 


>KK  'hiu  211,  (Aj/k)  mouldered. 

^S  '^'  279,  [a  final  particle] 

;KS  /?^;4  921,  (/i<)  Alone 

-^  ./i-'/  342,  (<:/"■)  their 

Ft?  ijj'^w  1083,  words 

"jfSl  isai'  941,  exist 

"HT  "M  720,  (^rr)  only. 
•*TO 


,<r/itK    47,    [chou)    the    state    of  y 

Plenty 
,tsiangg67,  [chiang]  in  order  to      O       '^•^^'"^974.  [ch'ieh)  Further, 


nn  7£'(i«  1042,  [u>en)  consult 

jij^  7/  520,  on  ceremonials 

Jb^  ,j«iii8,  with 

i^^  '/«tf  508,  the  old 

.TZ*  7jz'  1030,  (/2«)  philosopher. 
4    O 

IV. 

.^  '/«^  508,  The  old 

.""y*-  7'ji;'  1030,  (/"z??)  philosopher 

EZf  yueh^  1130,  said  : 

,~Y*i  '''•s'^'  1030,  (/zzJ)  You,  sir, 

j^lS  jz<'  817,  (^/iM<?)  of  whom 

^!l.*  ^^«  1083,  you  speak 

ZJUC.  '<:/«^38,  the  ones 

-U*  ,^'/342,  (ir/i/;  these 

■  ^a«  286,  [jSn]  men 

J^3  >«  1 125,  and 

>Bt  ^'^/'!,454,  (^'«)  their  bones 

.^^  .-l'/rt/358,  {chick)  altogether 

|— 1^  '/  278,  have 


•^Xf*  Jiiiin,  418,  {chiin)  the  superior 

J^,  75z'  1030,  (/z«)  sage 

^<B>  /t-A  872,  when  obtaining 

'Vt;  .^'^  342.  MO  tis 

fl4  ^jA/ 759,  time 

H||  ^J^/^  956,  [tse]  then 

^|g  ^zrt'  353,  ichza)  he  rises; 

yK  P",  7'^7,  [when]  not 

^^L.  t'-'^'-  872,  obtaining 

•^  .■^'z342,  [chi)  his 

^£  .-^''/^  759.  time, 

Bit  tseh,  956,  (/J^)  then 

"^^  ,p'ang  661,  [like]  a  drifting 
3^&  plant 

^^  7^/511,  he  is  carried  about 

SjJ  ^V/i  719,  (^rr)  and 

>p^  Ji-ingioj,  [hsing)  wanders. 

VI. 

^VJi  1060,  I 

jfaw  1041,  [win)  heard 


Fl 


Ij^  /-/;/  53,  {chih)  it, 

^^  4^?««ir  524.  a  good 

]Er  '-^w  434.  merchant 

^B  //m«  736,  (j/j<?k)  deeply 


TRANSLITERATION 


143 


g^      /•/«/ 358,  (r///V/:)  all 
wu  1059,  have  no 


^^    :>'///.  1092,  (>'/)  use 


Ik 


yii  1 1 18,  to 


^R      *^J*««i"95o,  conce 
Hg*    yi»/z.  296,  (»  as  if 


urell"^  treas-    ^     7^.'  1030^  (^^ii) 


/^'^'  53.   ('^'^"'/^ 


2«)   )       u       . 
f      the  sir's 

J^■^     j    (viz.,  your) 


Q  //«  227,  (/ij«)  [his  house  were]    ^^     .j/^aw  735,  [shin]  person 
^  empty.  ^^     Q 

3El     .w?<  1060,  I 

-^       .  '^ 

--*-•      tsz,  1030,  (/j«)  sage 


^T.  empty 

'jpL      fitiin  418,  (<f/i«;/)  The  su] 


mt    su'  817,  (s/iuo)  that  [rel.  pron.] 


/  582,  [and]  outward  mien        ^H*  -''^'''''  ^9^' 
^gi    jo/i,  296,  (»  resembles  ^^ 

J^     4j«  1 120,  the  stupid. 


communicate 


j/i/«^*  772,  (:r/^^«^)  of  perfect  l>^  V278,        | 

ieh,  871,  (/r)  virtue  /fcl  i^ao'  326,   j 

FY 

^ung  1146,  [in]  countenance  <-?•  '''•s's'  1030  [tzu)  to  you 

V  in  this  way, 

^-  j/;z'  762,  (jjm)     j 

PjJ  ^-^  719,  (^''^)  and 

pl^  'z  278,  that  is  all. 


•j^     '-^'w  445.  [chu)  Let  depart 

z 


(      the  sir's 
'uk)     j    (vi^-.your) 


Vj2'  1030  [tzii] 

'<:^i  53.  M 

,^/rt(7  3C8,  [chiao]  haughty 

'k'i  348,  air, 

,to  909,  [your]  many 
yuh,  1 139,  (jy«)  wishes, 

2''rt/*  849,  [your]  affected 
fM^      •^'•'''.  727.  (-s-^)  colors, 
>«  1125,  and 

^yin  not,  [your]  exaggerated 
chi'  61,  (<r/«/A)  intentions. 
ski'  762,  («k)  These 


Confucius 


ffi 


«jL     '^'''"<^465.  ) 

^*     'tsz   1030'  (/si;?)     j 

•^*  '/^'«  445,  (£■/;'«)  departed. 

g^  to//'  1054,  He  addressed 

fcpM  ^/'  879,  his  younger 

•Hp  Vj2'  1030,  (/2«)  followers 

H  ^«^A,  1 130,  saying  : 
^  O 

4M  '^^'^^  ^32,  The  birds 

-S*  ^wu  1060,  I 

^W  .^^"'  53.  M'/-!)  know 

BI  .'^'z  342,  (<:/"■)  they 

HB  ^nafig  616,  {nSng)  can 


144  LAO-TZE  S  T 

'm  "^'ii  1119,  The  fish 

."/?'  .1VU  1060,  I 

7^  .^'''^''53.  ('^^"'^')  know 

j^t  .'^'/342,  l^^'')  they 

Afc  jiaM£- 616,  [nSng)  can 


'<^ 


r/^<  1 1 12,  swim. 


Fl 


[r     5-/<i<'«'  756,  The  beasts 
^H  1060,  I 
nftl     .<^''"'  53,  ('^/'^'^'=)  know 
'H.     .'^'^■342.  [chi]  they 
HP      t.'nang  616,  {ning)  can 
•^t     7.yf«  961,  run. 


^t  7.s-^«  961,  For  the  running 

^g*  VA/  38,  ones 

"Pff  "'^'^  425,     ) 

'•  >-  one  can 

J^  ..A       f 

^K  ^wez  1047,  make 

lyl  'wang  1044,  nooses. 

ywv!.  t/2«  1 1 12  For  the  swimming 

fjjf*  ,c/j^  38,  ones 


^w^/  1047,  make 
Jun  566,  nets. 
7^<?/  136,  For  the  flying 
'chi  38,  ones 


AO-TEH-KING. 

"Pf     'k'o  425,     ) 

''  y  one  can 

"tK      ^joei  1047,  make 
^"^     .isangg^i,  arrows. 

X. 

P^     <rA/'  60,  ((r/iz7j)  With  reference 

^     j'«iii8.to 

^e      /««^  567,  the  dragon 
RB  o" 

^2*     ^w ?<  1060,  I 
Pi 

"^  pu/i,  717,  iP")  not 

RC  t,nang  616,  [nSng]  can 

.tot  chi  f)2>^  [chih]  know 

"^^  fi'i  T,j,2,  [chi)  his 

"3^  jhing  772,  [shS7tg)  bestriding 

^^  y?/«^  155.  the  wind 

^g  *:J'"^  1 142,  [and]  clouds 

jffjj  Irh  719,  (rrr)  and 

r  'jArtw^  741,  ascending 

PjP  /zVw  897,  Heaven. 

r^t    Aiiu  1060,  I 

„^^    /'^'«  398.  [chin)  at  the  present 
R      7V//.  293,  C;'^)  day 
M      /cit-n'  385,  [chien)  saw 

•^'     Vrtc  508,  the  old 

■^1  «     'tsz'  1030,  (^z?<)  philosopher. 
^     O 

-^     /•''342,  (c/i!/)  [Might]  he 

>lol     t..y'  1112,  be  like 
Sg     /'"'.?  567,  the  dragon? 
^Q*J^'i07S,  [query.] 


TRANSLITERATION. 


145 


XI. 


•^^  ,lao  508,  the  old 

3L  'tsz"  1030,  [tzu)  philosopher 

V^  .-y^'w  811,  practised 

Jg  tao  867,  reason  [and] 
^O^^A.  871,  virtue. 

'SL  /''i''342,  [chi)  His 

^^  -^/<7/i.  209,  (/ij/ao)  doctrine 

JM  •/278,  in 

g  ts£'  103 1,  (z-s^)  self- 

^^  'yin  1 103,  concealment, 

^^  »w«  1059,  [and]  not  having 

^^\  t""'^S  600,  name 

J^h  K^^i  1047,  consists 

^S  w«'  1062,  aspiring  after. 


XIII. 
g3    .>^w««  472,  The  frontier 

•^>    ^''«ir'  546,  oflScer 

^4'      !>''«    1 102,  ) 

-i-.     .,..  f-Yin-H'i 

,^      >^  z  180,  [hsi)   ) 

p^    J'z/^A  1 130,  said: 

•^»    7^2*  1030,  [tzu]  you,  sir, 

3^     ./j/rtw^  967,  [Chiang]  are  going 

^^     ,yin  1103,  to  withdraw 

V279,  [a  final  particle]. 

Ji'iang  366,  [chiang]  I  urge 

^w//  1047,  for 

'w^t"  627,  me 

f/iz/  90,  to  compose 
f^shu  774,  a  book. 


% 


jg  .'^^  437,  [chu]  He  sojourned  jfc\  ^ y-^^  j^g^  ^ 

^  .^^-  47.  (^^-)  in^the^state  of  Jg  .A.-762,  (...)  j  ^^'° 

^  •/&/«4i3,(^/««)foralongtime  ^  /«^  508,  the  old 

'C'o  «Luiuj.  ^  V.2' 1030,  (/2i?)  philosopher 

Q  /IvVw'  385,  [chien]   He  saw  [pre-  tJl 

•^_^  saged]  /y  '««z  612,  thereupon 

BE|  .<:/?^«    47,    [cJiou]    the    state    of  "3^  ,    . 

/Ml  Plenty  ^Q  '^^'"  9°,  composed 

J^  .<^'4z  53.  [chih]  of 


^S*  .j-^waz*785,  the  decay 

/^  'nai  612,  then 

j^fi^  ■Jwz"  828,  in  consequence  of  it 

•^'  '-i-'.  445,  [cJiii]  he  departed 

,■^4^.  ^■'""  60,  (c/izVi)  and  came  to 

^g  .-twaw  472,  the  frontier. 


.^S  .A;^  774,  a  book 

^  f"^  Vz<^«^  741,  of  a  former 

1^  /i/a'  183,  [hsia]  and  a  latter 

^M  ./'/<f;z  690,  part 

^5  *>'^«  1083,  discussing 

JH"  tao  867,  Reason 

^  ^^/^  871,  [and]  Virtue 


146 


LAO-TZE  S  TAO-TEH-KING. 


'J^  fhi'^l,  [chih)  of 

Jct*  z"  282,  the  concepts 

^jy^  'wu  1060,  [in]  five 

"  I  *  jts'ien  980,  [ch'ien]  thousand 

^TT  j^j^i^  1121,  and  some 

z^  .yen  1083,  words  ; 

Srt  Irh  719,  (i-rr)  and 


•^*    '/t'«445,  (tVi'w)  he  departed, 
^^    7«^A,  603,  [mo]  not  [one] 
T^l    Z-^^'  53.  ('^^z^j  knowing 
Jl.     fi'i 342    ((t/^z)  his 
bh*    S2t'  817  (j/z«^)  [place]  where 
^^Q.^/!««^  106,  he  died. 


THE  OLD  PHILOSOPHER'S  CANON  ON 
REASON  AND  VIRTUE. 


^J  'Lao  508,  The  Old 

^3lm  '^•^^'  103°'  (^"")  Philosopher's 
tao'  867,  Reason 
teh,  871,  (/^)  [and]  Virtue 
fhing{\o\)  Canon. 


B*  'shangj\\,  Former 
■^^  ,//V«  690,  part. 


^  ^^'  879. 
«**  jyz'A,  1095, 
•^^   chayisr  22, 


f§77  884,  Realising 
jg^ao'  867,  Reason. 

I. 

J^ifao'  867,  The  reason 

pT'^'o  425,  that  can 

T^^ao'  867,  be  reasoned 

o 
?p./<='^*  136,  is  not 


1^  ^ch'ang  740,  the  eternal 

jL^.  ^«o'  8C7,  Reason. 
^    a 

i^    ming  600,  The  name 
Pj   'k'o  425,  that  can 
;^    ming  600,  be  named 

^p  .///  136,  is  not 

/^ 

l>^     ch'ang  740,  the  eternal 

i^  jning  600,  name. 

II. 

3ffi  ^w^«  1059,  Not-having 

Chapter  i.  -C^    ming  600,  name 

^/^  /zV«  897,  [is]  heaven 

j[2  /^■'  879,  and  earth 

^  fhi  ^-3,,  {tzii)  of 

Up,  '5/fz'  761,    (s^/'?)  the  begin- 

o  ning. 

/^    'jvV/  II 1 3,  Having 

^^     ming  600,  name 

Ba  2c'aw'    1040,     [is]     the    ten 

thousand 
O0\  zuuh^  1065,  things 

(Chapter  i.) 


148 


lao-tze's  tao-teh-king. 


^  fhi  53,  {tzu)  of 

-Q^  'mu  605,  the  mother. 
o 

III. 

^Mr  ku'  434,  Therefore 

'e^  ch'ang  740,  eternally 

afl£  ^zf  z/  1059,  not-having 

^K^yii  1 1 39,  desire 

I/]  'z  278,  thereby 

^1?  Jiwan  474,  [one]  sees 

JaL  fKi  342,  its 

J^  ;»2ao'  592,  spirituality. 

^3j  ^ch'ang  740,  Eternally 

/rT  'jvm  II 13,  having 

•'^^y^'  1 139.  desire 

]/]  V  278,  thereby 

||H  fizvan  474,  [one]  sees 

^  .c/zV  342,  its 
j^jf  chiao"  371,  limits. 

IV. 

jj:j^  ts'£  1034,  {fzii)  These 

JaW  'liatig  526,  two 

^^  Wze  38,  things 
o 

jm  fung  933,  [are]  the  same 
jHj  ch'uh  98,  in  origin 


rjjj  /r/z  719,  [err)  but 

J|^  z"  281,  different 

^^    ming  600,  [in]  name. 

V. 

[h|    t'ung  933,    [Their]  same- 
*   ■^  ^  ness, 

=@  t^«'  1054,  called  is 

•^  fhi  53,  [tzu)  it 

^    Men  2^1,  {hsicen)  my s,iery 

o 
^^   ,/fzV^«    231,     [hsUen)    The 
"^  "  mystery 

J>^  ^chi  53,  (^2-2^)  of 

^7   yui'  1 114,  again 

y^  yz/ij^w  231,  [hsiien)  a  mys- 

o  '  tery. 

^^  chung'  108,  [tsimg)  all 

"f[^  ;«/«6>'  592,  spirituality 

"/^  ,<:/zz  53,  (/^z^)  of 

P^   md7t  576,  (w^w)  the  gate 


|g  // '  879, 
"^  'r/z'  721, 
.^^  fhajtg  22,    J 


Chapter  2. 


^  '>'«w^  1072,  Nourishing 
^  ^shan  735,    [one's]   person 
I. 

^/zV.z897-  )  In  the 

world, 


"TT /zz"a'  183,  {hsid) 
(Chapters  1-2.) 


TRANSLITERATION. 


149 


y^  fine  358,  [when]  all 

aa  '/«^V  586,  beauty 
V^  ,c:///  53,  (/^z^j  in  its 
^^  ^zt/6'V  1047,  acting  as 
gs  'w/z  586,  beauty, 


/j§*  '>7>^  1 1 13,  existence 

^  ^2t7z  1059,  [and]  non-exis- 
tence 

J[»^  .5za;z^  790,  {hsiayig)  mu- 
tually 

^^  ,sha7ig  742,  {seng)  are  pro- 
o  duced. 

Hg  /za;z  614,  The  difficult 

^  z',  281  [and]  the  easy 


jyi*  ,s^'  834,  (5sz<)  then   [there      /fQ  fiiang  790,  {hszang)   mu- 
tually 


^&  zt^z^'  1063,  ugliness 
p*,  V  278,  only. 


II. 

•g  .^/zzV  358.  [When]  all 
ibrt  //zz  53,  know 

^fe  shan'  752,  goodness 
PI 

*X^  .C-/ZZ  53,  (/^z/)  in  its 
^^  ^zf/z*  1047,  acting  as 
^^  shan'  752,  goodness 
Itlr  .■^•2''  834,  {ssu)  then   [there 


^  </^^'  1"^!,  not 

^^  5/za/z'  752,  £ 
PI 

p5  /  278,  only. 


^^  5/za/z'  752,  goodness 
PI 


III. 


{^  ^«'  434.  For 


^  //f'2>/^    77,     (c/^V«^o-)    are 

o  perfected. 

^^    ch'a72g  27,  The  long 

JgJ  Vzt^a;z  937,  [and]  the  short 

7^  jsiang  790,   [hsimig)   mu- 
tually 
j[^  ^AzVz^     206,     [hsing)     are 

o  shaped. 

j^  .>^ao  324,  The  high 

"JT  /zza'  183,   {Jisia)  [and]   the 

/fQ  ,siaf2g   790,  {/ism fig)   mu- 
>--  tually 

"JCg  fhifig   408,   {ch'uetig)  are 
^^o  inclining. 

•^  .j'z'/z  1 1 00.  Tone  [and] 

^^  ,shi?ig  jji,  {s/icfig)  voice 

4*3  ,sia7ig  790,  {hsiajig)  mu- 
tually 

^jj    ./stc'o    254,    (/zo)    are    har- 

_^  monised. 

^IJ  /.s'zWz  981,  (r/z'zVvz)  The  be- 
fore [and] 

-^   heu'  175,  (hou)  the  after 

*H    Slang  790,    {hsiang)   mu- 
*"  tually 

..9ZZZ  826,  follow. 


(Chapter  2.) 


ISO 


LAO-TZE  S  TAO-TEH-KING. 


IV. 


VI. 


shf  762,  {ssii)  )  2t  M««^     742    {sheng-)    He 

|->l*  [-Therefore  ^^  produces 

M  /'  278  )  |]]J  ;r/z  719,  {err)  and 

3^5/^aw^    773,    (5>^rw^)    the  ^    i^«7i7,  not 

holy 
y^  jdn  286,  (y^w)  man 


j^  'ch'u  94,  dwells  in 
3J|^ww  1059,  not- 
^^  jvei  1047,  doing 
^  .<^>^z   53.  (^^«)  in  his 
^^  shr  764,  {ssu)  business. 

-    o 

JiX  Mng     207,      {Jisifig)     He 
— -  practises 

y\\  ^fu  717,  not- 

■g  ,yen  1083,  saying 

;0  ''^'^^'  53.  [tzu)  in  his 

'^SC  ^^^^o'  372,  education. 


^  zt^-aw'  1040,  The  ten  thou- 
lljL^  sand 

^0^  zi'uh  1065,  things 


^^  'j'zw  1 1 13,  he  owns. 

o 
^  ^z^y/z  1047,  He  acts 

fjj]  ;r/i  719,  (^rr)  and 

>f\  .i^«  717,  not 

>j^  5/zz"  761,   (J5z/)  he  claims 

o 
Ijj   ,>^««^  460,  Merit 

J^  ,<:/^'^V;^  77,  {ch'eng)  he  ac- 
-     .  complishes 

[j^  Irh  719,  (^rr)  and 

^  x/"  153.  not 

^5  '^''^"  ^^'^>  ^^  dwells. 

VII. 

^^  ^fu  142,  Forasmuch 
*[S  .^^'^'  1049.  just  [as] 
\^  ,fu  717,  not 


'I'p  /.9o/z  1005,  arise 

J§  fhii'  437.  he  dwells 

J^  ,yen  1082,  there ! 
fJT]   y^i-  719.  (^''-'-)  and 

0 

5^  shr  762,  {ssu)  ) 

f> ,                             >•  therefore 

'^^  .^z^  717,  not 

1^  ^fu  158,  not 

^  /5V  1033,  (/^^:^)  he  refuses      ^  c/zV/  445,  he  departs. 

[them].           "0 

(Chapter  2.) 

TRANSLITERATION. 


151 


^   tV  879. 
■ — •    ,sayi  723, 
^^  jchang  22, 


III. 


>  Chapter  3.         ^  j,,  ^^^^  Not 

^^  chien'  385,  seeing 


^   ,ngan  620,  Keeping  at  rest      "pj"  'k'o  425,    [that  which  is] 

\Z,  .  ,  ,  able 

g    ,;«^,^  597-  the  people.  g£.  ^,...  ^^^g_  ^^^  ^^.^.^^  ^^^j^^^ 


^^  shang'  741,    {hsayig)    ex- 
*^J  alting 


'^^  'shi'j6i,  {ssii)  causes 
)j\  ^sz'w  8c6,  {hsi?i)  the  heart 
/f\  ,///  717,  not 


huan'  570,  to  be  disturbed 


IV. 


;^  .is«  717,  Not 

skang'  741, 

^^  Jit'e/t    197,    {hsien)    the 
-^%  worthy 

"f^  '5/«*76i,  (55^^)  causes 

Bi  ^mm  597,  people 
]7fN  Jii  717.  not 

t^  ^chang  29,  {tseng)  to  emu-       J[^  '^  ^78 
"*'^-  late. 

S5  shang'  773,    (5//r«^)    the 
"•  ^^  holy 

/JN  ,^z/  717,  Not  J^    j-iyi  286,  O/z)  man 

^^  kzveV  484,  prizmg 


J^  shV  762,  (^sz^)  i 


Therefore 


I3i  ''^'^'^  ^^'^'  ^^®  difficult 
^H  /f/z,  872,  (/'£•)  to  obtain 
-^  fhi  53,  (/^//)  of 
^^  hzvo  256,  treasures 
Icp  's/n  j6i,  (ssi/)  causes 
p^   ^w/«  597,  people 

^  ./«  717,  not 

j^  ^tct'/  1047,  to  commit 

^  /ao'  868,   theft. 


^  fhi  53,  {tzu)  of 

j'^.  <:;i/'  59,  {chih)  the  govern 

o  ment 

Jf^  /zrt  227,  (/z5/V)  empties 

jHl   c/zV  342,    their   [the  peo- 
=*^  pie's] 

>jj\  ,s/w  806,  {Jisiyi)  hearts, 

o 
]^  shih  769,  [and]  fills 

Jal   ch'i  342,  their 

Rg  ^//^  151,  stomachs,  [the  in- 

o  '  ner  ;  the  soul] 

M^  70 /?  295,  (y«o)  he  weakens 

IhI  t:/{V  342,  their 
(Chapter  3.) 


152 


lao-tze's  tao-teh-king. 


j^i-^  chV  6i,  {chih)  desire  [but]       fijj  tseh^  956,  {ts&)  then 

5S  J^^^'ioi^^g  366.  strengthens         ^It  ^tt^z/   1059,  there  is  nothing 


t^^  fh'i  342,  their 
kuh  454,  bones. 


y^  ^fu  717,  not 

j'rj  <:/^z'  59,  ((t/z/^)  governed. 


1^    ch'ang  740,  Always 

1^  '5//Z  761,  (.S5z^)  he  causes 

^  ^wm  597,  people 

SHE  .zf  w  10159,  not 

^n  M^'  53.  {chih)  to  know, 

%£  ^zt/«  1059,  not 

^^J^y^'  1138,  to  be  desirous. 

o 
-f^  'sZtz  761,  {ssu)  He  causes 

•^^  J'u  142,  those 

4?ri  .^'^^'  53'  {chiJi)  knowing 

^^  V/z<?  38,  ones 

7f\  ,/w  717  not 

^T  '-feaw  312,  to  dare 

jS  ^zt//z  1 047,  to  act, 

qfj.  y.?  1079,  (jf'/^)  indeed. 


^S,  zvdi  1047,  [When]  he  does 
fflfib  ^zfz/  1059,  not- 
j^  ^zt'^V  1047,  doing 


^  it'  879, 

E9  5^"  836, 

..S,  fhang  22, 


Chapter  4. 


fltv    ^te/w  1059,  Not  having 
W»  ^jyw^w  1133,  source. 

^^  /«o'  867,  Reason 

}tfl  fh'ung    109,   i^t'sung)  [is] 

empty, 
nn    "r/i  719,  ((?rr)  and 

^  j7/?z^'  1 149,  in  employing 

^  <^'^«'  53.  (^'-??<)  it 
p 

^^  /zjx'<3,  259,  apparently 

/p  ,^z^  719,  [it  is]  not 

^^  .J7>?^  1 1 06,  exhausted. 
o 

^3  ^j'z^^/z    1 13 1,    Profound  [it 

:^  //z^  224,  (/z^O  Oh  ! 

lU.  •^~  '  ^37'  (•^•^^^)  it  resembles 


^a  z*^'«w,  1040,    the  ten  thou- 
V/  sand 

W^  zuuh^  1065,  (jx-z^)  things 

(Chapters  3-4.) 


TRANSLITERATION. 


153 


whose 


^^  f^i  53.  {tzic),  of 

^^  fsu7ig   102 1,    {ch2i7tg)  the      j^  .^'^^^  53. 

•^  7J•^'  1030  (/^z^)  son  [it  is]. 


shui'j'Sti,         ) 
^chi  53,  (z^?;^) ) 


ancestor. 


H^  /s'o'  1004,  It  blunts 
.'n',  ,<"/i'z'  342,  its  [own] 
^^jui'  302,  sharpness. 

o 
Ifii^  fhi'e  359,  It  unravels 

"^^  jch'i  342,  its  [own] 

£^  J'an  129,  (y^w)  fetters. 

o 
T^n  /'fz*^^  254,  It  harmonises 

'If'  .irZtV  342,  its  [own] 

-^  Jzzvang  478,  light. 

_        Q 

IpI    fling  933,  It  identifies  it- 
•^  ^  self  with 

_"H'^  ,<:/zV  342,  its  [own] 

K&   ch'ati  20,  {chin)  dust. 

III. 
3^  /saw'  12,  It  is  tranquil 

•^  y^/I79,  (/^5/)  Oh! 

TJj  s^"  837,  [ssii]  it  seems 

y^joh,  296,  (>')  like 

/tX.  ts'u7i  1020,  to  remain. 

o 
^5*   tvu  1060,  I 

7j\  .i^«  717.  not 

tQI  '^'^'^^  53'  ^^^'-^^^^  know 


sia?ig'    792,     [hsia7ig)    It 
seems  to  be 


God's 


*^  //  880, 

j^  .c/iz  53,  [tzu] 

•Ay^  5zVw   799,   {hsien)  antece- 
^^  '  dent. 


^  /z"  879 

•j-t'    ,c4y«    1060, 


•^^  fhang  22, 


Chapter  5. 


J^  /z«  227,  Emptiness's 
Y^  yi^-^i^^  1 149.  function. 

I. 

^P  /'zV«  897,  Heaven 
-tjh  //'  879,  [and]  earth 
^F\  ,i^"  717.  3.re  not 
X-*  ^y^w  287,  (y^w)  humane. 
PJ   V  278,  They  regard 

•jMy    zf«w'  1040,    the  ten   thou- 
IP*^  sand 

^^1  tc'w/z,  1065,  {zuu)  things 

f^  jtrV  1047,  as 

^^l  /s'u  91,  grass- 


Jtl  '>^^«  329,  {kou)  dogs. 
(Chapters  4-5.) 


154 


lao-tze's  tao-teh-king. 


Spu  s7ia72§-'  773,   [sheng)  The 

•  V    .y«'^  286,  (yVw)  man 

^^  i^u  717.  is  not 

*|!  ,/««  287,  (7W?)  humane. 

o 
J^^  V  278,  He  regards 

"jg   '/a/  707,  the  hundred 

sing'  810  (/i5zV/^)  families. 


^    zvei  1047.  as 

^^  ts'u  91,  grass- 

4SI  ^<?z^  329,  {koii)  dogs. 

III. 
^^  f'icn  897,  Heaven 

^  /z'  879,  [and]  earth 

licL  <^^^^  53'  {^^^)  of  [between] 

jfl]  /:7nen  381,  the  space, 

J^  fh'i  342,  it 

viy   3'z^'  1 1 12,  is  like  unto 

^  /o  915.  ) 

^^  >-  a  bellows 

-^  vo/^  1 1 17.  (>'o)  ) 

2^  yzz^  224,  indeed. 

IV. 

^^  //^  227,  (/z5«)  [It  is]  empty 
ml  V/^  719,  [err)  and 


^\  ./«  717,  not 

J^  ^ch'ii  458,  it  collapses. 

o 
gjj  /ww^'  932,  It  moves 

fllj    V/i  719,  {err)  and 

^J[  >«  1 126,  more  and  more 

|T|  cli'uJi^  98  issues. 

^^  /o  909         \ 

^^^^  \  A  gossip 

g  ^>'^«  1083  ) 

^(^'s/iu  777,  (5^/)  frequently 

^^<:/i'zVm^  420,  is  exhausted 

o 
^f\,:pu  717,  Not 

'htX  Jil  267,  likely 

^^' shell  755,    {5/;oz/)  will   he 
.  keep 

rp  ,chu7ig    105,    {tsung)    the 
o  middle  [path] 


^  ^2"  879. 
^  lnh^  562, 


.:^fi. 


Chapter  6. 


(chang  22,     J 


^    ch'ung  77  The  completion 
^  siang'  792  of  form. 


'I^  '/b«  453,  The  valley- 


s?ian  737,  (s/ien)  spirit 
^  .///  717,  not 


(Chapters  5-6.) 


TRANSLITERATION. 

5^  'sz'  836,  {ssu)  dies. 
u 

'^  shr  762,  {ssii)  This 
gw  t^//'  1054,  is  called 


155 


.>^  y^wtv/  231,  {hsue7i)t'he  mys- 
terious 
^^  'fin  697,  woman. 


a^  ^^•'  879. 
J^  Z^'///,  987 
-^^  fhayig  22, 


Chapter  7. 


II. 


y  ///V^w  231,  {hsilen)  The  mys- 
.  J  terious 

Ij^ '/'/;/  697,  woman 

^  'c/iz  53  {tzu)  of 
Pql  ^wa«  576,  [men)  the  gate, 
j^  5/zz"'  762,  {ssii)  this 
gg  z^y^V  1054,  is  called 
^  /'zVw  897,  [of  J   heaven 
^  ti'  879,  [and]  earth 
^  .kan  317,  (>^ew)  the  root. 

III. 
Jw  -''^^^'^  593.  Continually, 
^     rnicn  593,  continually 
^  joh^  296,  (y^)  it  seems 
^  /5'w;z  1020,  to  remain. 

^  >'«^?^-'  1149.  (yV/«^)  In  us- 

ing 
^   <c/ie  53,  (/^«)  it 

xj\  </'^  1^1,  [there  is]  no 
f//7/v  402,  effort. 


^    /'«o  869,  Dimming 
3t   J^i^ang  478,  radiancy. 

I. 
^^  /'zWz  897,  Heaven 

;^  Sh'ang  27,  is  eternal, 

i[]^  /z '  879,  earth 

^^  ^chiu  413,  is  lasting. 

^   q  < 

^^  /'zV«  897,  Heaven 

^  tr  879,   [and]  earth 

yf^  su'  817,  (/^5^^c>)  \  the  reason 

J[^  V278,  fwhy 

§§  ,«««^  616,    (wfw^)    [they] 
are  able  to  be 
•g^  ^ch'ang  27,  eternal 

H^   V5'/V974,  (c/izV/z)  and 

^(     ,r/^//^  413,  lasting 

^^  che  38,  that 

o 
1^  V  278,  is  because 
( 
J^  .c/tV  342,  they 

,)^  ipu  717,  [do]  not 

g    tsz''  103 1,  (/2-/^)  themselves 

1^  '  ..s/^'<^;/^  742,  (.v/fcV^/-)  live 


(Cliapters  6-7.) 


156 


LAO  TZE's  TAO-TEH-KING. 


ku'  434,  that  is  the  reason.       M^  zvu  1059,  is  not 


can 
^^  ^ch'ang  27,  eternally 

^4^  ,shang  742,  {sheng)  li 


^waw^  616  («^w^)   [They]       ^  ,5^'  835,     {ssu)    self-inter 

S£n  ested? 

^JP  ^ye  1078,  [Particle  of  inter- 
»  o  rogation.] 

g^  /^z^'  434,  Therefore 

S§  ,wa«^  616  {fieng)  [he]  can 

^  ^c/zV;?^  jj,  {ch'6ng)  accom- 

plish 
Jli,    (ch'i  342,  his 

^Z  '^^'  ^^^'  ^^"^^^  self-interest. 


5/;/'  762,  {ssu)  \ 


Therefore 


j|P  5>^««^'   773,    {5/z^w^)    the 
^^^  holy 

y^  ,ya«  286,  {jeyi)  man 

-^  /z^//'  175.  {hotc)  puts  behind 

^^  ,^7^7342,  his 

^  ,sha?i  735,  {s?ie?i)  person 

nS  ;?Vz  719,  [err)  and 

*^  .5//a?e  735,  {s7ie7i)  [his]  per- 
>K  son 

yQ  ,sien  799,  {hsien)  comes  to 
J.  •«  the  front. 

^p   zvaV  1037,  [He]  rejects 


^  ti'  879, 
/^  i^a/i,  647, 
■^  fhang  22, 


Chapter  8. 


^    >'^7^,  281,  Easy  by 
'Jt  ^^''^.^  809,  nature. 


J-^  'shang  741,  Superior 
5/ia«'  752,  goodness 


^^    <r/iV342,  his 
^    Shan  735,  (^/zi-w)  person 
nU   >^'  719.  (^^^)  and 
j^  ,s7ia?i  735,  (5/^d'«) 

/^  /^V^;/  1020,  is  preserved, 

o 
^p  .^t-'i  1^6,  Is  it  not 

jy  V278,  because  ^   zi/«;/'  1040,   the  ten  thou 

'^  ,c/^V  342,  he  B^  zvuh,  1065,  things, 

(Chapters  7-8.) 


^  yo/z,  296  [ji)  resembles 

y\^  'shui'jSi,  water. 
o 
[his]  per-     ^f^  'shut  781,  Water 
son  ,-* 

^^  sJian'  752,  well  (in  a  good 

rc»l  ^^^^ 

/plj   ^z'  521,  benefits 


TRANSLITERATION. 


157 


j]jT  Irh  719,  {err)  yet  "g*  ^yeyi  1083,  In  words 

/]>   ,/z^  717,  not  ^^  shan  752,  it  chooses 

^H*  fhdng  29,  {tseng)  it  quar-      j^  «V  807,  {hsni)  faith. 

^)                               rels.  o 


A 


V/i'z<  94,  It  dwells  in 
chung'  108,  {tsiing)  all 
^yaw  286,  (yV^O  the  people 
fhi  53,  (/2-z/)  their 
su'  817,  {hsuo)  place  which 
zf?/'  1063,  is  loathed. 
kit'  434,  Therefore 
,<:/z/  333,  it  approaches 
^yii  1 1 18,  to 
tao'  867,  Reason. 

III. 
^c/i«  437,  For  a  dwelling 

shan''  752,  it  chooses 

tr  879,  the  [level]  ground. 

'sin  806,  {kst'n)  For  a  heart 

shan'  752,  it  chooses 

yueyi'  1131,  the  eddies. 

.^«  1 125  In  generosity 

shan'j^2,  it  chooses 


^/aw   287,    {je7i)    humane- 
ness. 

(Chapter  8.) 


j^MT   ching'  76,  {chen)  In  govern- 

ment 
^^    5/jaw'  752,  it  chooses 

^|A  <:/zz"  59,  order. 

5/zz'  764,  {ssi'i)  In  business 

^//a;/  752,  it  chooses 

riang  616,    (neng)  ability 

1MJ\  iung' g^2,  In  its  movements 

5g:  sha}i'  752,  it  chooses 

HSC   ^/iz  759,  (ssz^)  time. 
"•   '  [rhythm] 


^^  ^^^  142,  Forasmuch 

I'm  .'^^'^'  10491  just  as 

/]N  ,_^z^  717,  not 

-aa^  fhang  29,  {tseng)  it  quar- 

CnT  -^z^'  434.  therefore 

5ll£    7t7^  1059,  not 


% 


yiu 


mo,  it  is  rebuked. 


158  lao-tze's  tao-teh-king. 

•^   ti'  879,  ^  ^^^  ' 


jjjxj   ff^an  575  fill 
y(j   'kiu  413,         I  Chapter  9.  ^  fan^^  860,  the  hall, 

Chang  22,     J  ^^  moh^  603,   nobody 

^  .'^>^«'  53  {tzu)  it 
^1^  nang6i6,  {neyig)  can 
•yj*  's/zf?^  755,  {hsoii)  protect 


agtt 


>'?<«'  1 144,  An  exercise  in 
.2  276,  placidity. 

I. 
^chH,  64,  (c/iz>^)  Holding 

jlQ  /r>^  719,  (^r^)  and 

^^  ^jzw^  1 106,  filling 

J^  «^>^«  53.  (^^2^)  it, 
^    o 

^\  ^pu  717,  is  not 

5P   .y^  297,  likely 

^^  .<:/fV342,  its 

[^  V  278,  being  stopped? 
o 

\\J^  'chzv'ai  112,  Handling 
\f\}    [rh  Jig,  {err)  and 
%^  y^^z'  302,  sharpening 
^    .cht  53,  (/^2^)  it, 
i^  ,^z<  717,  is  not 
X\i   'k'o  425,  able 
»^    ch'ang  27,  long 
^S   '/ao  664,  to  be  kept. 

II. 
'^  fhin  398,  [If]  gold 
^C  yuh,  1 1 38,  [and]  jewel 


o 

(Chapter  9.) 


g   ^W  148,  [If]  wealthy 

^^  kzvir  484  [and]  exalted 

Fj^  Irh  719,  ((?rr)  but 

1^^  jchiao  368,  haughty 

g  /55^"  1 03 1,  {ssu)  they  them- 
selves 
Jg  /  277,  bring  about 

Jul  fh'i  342,  their 

^y  ^/zzm'  415,  misfortune. 

o 

3^  ,kung  460,  Merit 

^J^    ch'ing  77,  {ch'eyig)  to  ac 

complish, 
^^    mitig  600,  fame 

3^  swz"  828,  to  complete, 

^^  .sJiatij^^,  (sken)  [and]  hi.s 

person 
*^  ^V^2 '  926,  to  retire, 

o 
^P  /'zV/z  897,  [is]  heaven 

^  <<^>'"'53,  (^^?^)of, 

*^  lao'  867,  the  way. 


^  ^2"   879 

«-!-•  s/iz7i^  768 

HE    na?2^  616,  What  can 
^  ^zvez  1047,  be  done. 


TRANSLITERATION. 

7an  502,  intuition, 


159 


V^saz  941,  By  sustaining 

^  ^yitiff  1 107,  by  disciplining 

P^/'o/^  711,  {t'o)  the  animal 
•fcfit  spirit, 

JQ  /ao'  665,  by  embracing 

— ^  :V2,  1095,  unity 

^g  /zaw^  6r6,  (w<?w^)  one  can 

3Hh^zt/M  1059,  without 


■  Chapter  10.       ||g  ^^^^  g^g  ^^^^^^^^  ^^^  ^^^ 

JftV  .^^^  1059.  without 
j![^  /^'^  1033.  (/^z5)  faults. 
^^  «^«f  619,  In  loving 
^   wz«  597,  the  people, 
y^^    <:/^'^7^  59,  in  ruling 


gXJ  kzvoh^  491,  the  country, 

Hb  x^^^'^<^  616,  [nen^)  one  can 
4in:  practise 

7»Hv  ,^"  1059,  non- 


/m)    u^et  1047,  action. 
o 


in. 

^  /'/Wz  897,  The  Heaven's 


Ji  517,  disintegration. 

,^/^zi/^w    116.    {c7iua7i)    By      P5  ^"^"^  576,  {me?i)  gate 


yt_^  concentrating 

^  chT  348,  the  vital  force, 

^  <:/^z"  58,  by  inducing 

^5  ,y^M  294,  (yo?^)  tenderness, 
o 

Bj^  ,«aw^  616,  («^?z^)  one  can 
be 


,ytnff  1 105,  an  infant 
J^  >>^  720,  {err)  child. 


1^  ^z7i,  902,  By  washing, 
1^  j:h'u  92,  by  cleaning, 
'^  Jiiien  231,  [fisiien)  by  p 


^^  ,>^'a/  308,  opening 

1^  hoh^  218,  [and]  closing 

Hti  pan^6i6,  [nen^)  one  can 

j^    zt/t'z  1047,  act 

J[fg  /5^'    1033,    (^'^^0    [like]    a 
j^  o  mother-bird 

^  ^wm^  599,  Bright, 

P [  /o//,  706,  (/az")  white, 

|7LJ  ^^"    836,     (ssii)    the    four 
^  [quarters] . 

^^  ^«/z^  840,  penetrating 


found 


o 

^^  ,wa«^^  616,  («d-«^)  one  can 


(Chapter  10.) 


be 


i6o  lao-tze's  tao-teh-king. 

^llt  zvu  1059,  not- 

in  ,chi  53,  knowing.  ^  ti'  879, 

■4^  sJiih,  768, 
IV,  •"•**  J'^Vi,  1095. 

^b  .5/eaw^  742,  (s//^«^)  Quick-      •^  « 


Chapter  11. 


ening 


J^  .c/zz  53,  [tzii]  them 


PI 


<:/i'z//i  98,  {Jisii)  feeding 


*P*  ,£-/fz  53,  [tzu)  them, 

^U  ^sha7ig  742,  (5^^?^)  he  pro- 
*^  duces 

rm    'r/z  719,  {err)  and 

/T\  ,/z<  717,  not 

/Q^  '3/2 w  1 1 13,  owns. 

o 
j^  zt'^V  1047,  He  acts 

,f]^  ^'r/f  719,  (^rr)  and 

*A\  ^pu  717,  not 

*[^  5/z/'  761  (ssz';^)  claims. 

o 
^^  ch'a7ig-  27,  He  raises 

tm    'r//  719,  (^rr)  and 

y^  ^;pu  717,  not 

' t sen  g^i,  rules. 

s/iz"  762,  (55Z/)  This 


,^H  zf«'  1054,  is  called 

1^^  /zwfw  231  {hsu€7i)  profound 


f^  /^/z,  871 ,  {te)  virtue. 


|ffi£  jvti  1059,  Of  non-existence 
ffl  yimg'  1 149,  the  use. 


'^  ^san  723,  Three 
-4^  s/«',  768,  [times]  ten 
mB.  ^fu  151,  spokes 
rih  >^z/w^'  464,  unite 
•— •jz'  1095,  in  one 

J^  '-^^^  454'  nave. 

^  /a72g  857.  Through 

Ji  ,^/zV  342,  its 

^ini  .^^^  io59>  void, 

o 
y^  yiu  1 1 13,  there  is 


^ch'e'ig,  {c/iii)  ) 


the  wheel's 


"^  fhi  53.  (^^«)  ) 

rn  :vz/w^'  1 149.  utihty. 


\^yc}i  1085,  By  kneading 


(Chapters  lo-ii.) 


TRANSLITERATION, 


l6l 


jy  V  278,  thereby 
y^  ^ivei  1047,  is  made 
T^^f^h'i'  349.  the  vessel. 
gj  /«'^^  857,  Through 
^^,^-^'2342,  its 
^  ^zt^/^  1059,  void, 
)^  >zw  II 13,  there  is 
§^^^^'^■'349 
J^  .^^«'  53.  {tzu) 
^  :>7^//^'  1 149,  utility. 


IV. 


iifc  4JZ/  434,  Therefore, 

^  >///  II 13,        ^ 

^^      ,  \  existence's 

^  <^>^z  53.  {tzu)  ) 

j^,  V278. 


thi 


^  ,zf/2  1047,  being 
^fj  /z"  521,  profitable 


3ffi  ^^^'"  ^°59,        )     r-  ^ 

'*•*  (    [isj  non- 

^  .Chi  SI.  (/^i2))^^^stence's 


III. 


the  vessel's 

IJJ[  V  278  thus 
^  x^^V  1047.  being 

gp  ^50,  1006,  {tsao)  By  cutting      F-fJ  jv^;;^^'  n.g^  useful 
~^  out  'o 

1^  hit'  225,  doors 

|{^>z?^iii4,  [and]   windows, 
IM  V  278,  thereby 


J^  ,zt//z  1059,  is  made 

^g  5/^/7;^  770,  a  room. 

o 
^  fang  857,  Through 

^  .c/^V  342,  its 

^  ,zt/M  1059,  void 

/j^  'yiu  II 13,  there  is 

^^q  shih^  770,        ^ 
^  fth 

^  .^/^^'  53.  (/-^^)  ) 

^^yung"  1 149,  utility. 


/r  879, 

J^  s/^^7^^  768, 

.  '''''^'  721 
jp^  fhang-  22, 


Chapter  12 


e  room's 


(Chapter  11-12.) 


.^  'y^z'^w  385,  Abstaining 
fe^  :^'^^/^,  1 139,  from  desire. 

I. 
j5^  .z<7z<  1060,  The  five 

^  ^<'/^  727.  colors 

'*^  //>7^^'  546,  make 

J\^  Jan  286,  (y,?//)  the  human 


l62 


S  mull,  607,  eye 

"s     mayig  609,  blind. 

o 
jn^  ,zt/z^  1060,  The  five 

•^y  ,:yz>z  1 1 00,  notes 

*^*  /z>?^'  546,  make 


lao-tze's  tao-teh-king. 

H^  nan  614,  The  difficulty 


-iQ 


J^Lteh,  872,  (/^)  in  the  obtain- 

ing 
^^  jtr/zz'  53,  {tzii)  of 

^^  /zzfo'  256,  treasures 

«^*  /z«^'  546,  makes 


yi    ^ya;z  286,  {je7i)  the  human       jfV    ./avz  286,  {jen)  the  human 
S*  "rh  720,  (^rr)  ear  ^T  /"'^i^  207,  {1isi7ig)  conduct 

^g  lu7ig  568,  deaf.  )UH  ^fctng  133,  checked. 

Jjf^  .zt'M  1060,  The  five 

g^  zf/z'  1053.  tastes  ^^^ 

'^^  /?«^  546,  make 

)V    ^/aw  286,  (7V«)  the  human       P.]  ^  278, 

r]|  '^Vw  331,  (ife'oz/)  mouth 
?|^  shzuang  787,  blunt. 


"■■"'■""I 


Therefore 


pj?  shd?ig'  773,  {sheng)  the 

A  holy 

^ya/2  286,  (yVw),  man 


^5^  ^tt'fV  1047,  attends  to 

hW  /^z^/z,  151,  the  inner  [the 
'^  soul] 

^  ^^u  717,  not 

^^  ,J^^V  1047,  he  attends 

H  wz^/z,  607,  to  the  eye  [the 
o  visible,  the  outer]. 

"Xkr  ku'  434,  Therefore 

j/l    Jan  286,  U<^n)  the  human      :^  '<^^^'i^  445.  be  dismisses 
)l\  ,sin  806.  (/zszVz)  heart  i^  'fi  674.  the  latter, 

X;8i  fah,  121,  turn  ^  '^^'«  loio-  (^^^'^O  ^e  takes 

Jj^^;fezt/'a«^  479.  mad.  jl"h  /^'^'  1034  (^^«)  the  former 

(Chapter  12.) 


SA  ^crA'z  64,  Horse-racing, 

MS  'chdng   80,    {cheng)    over- 
■v^  riding, 

M/zWz  898,  [and]  field- 

iJ^/zV/z,  532  hunting 

♦^*  /zVz^'  546,  make 


TRANSLITERATION. 


163 


^  t^^  879. 
-J-  shih^  768, 
—*  ,san  723, 
^  .f/^a/^^  22, 


Chapter  13. 


Jgl  :v^w'  1089,  Loathing 
^>  V/^V  65,  shame. 


V/z'w^/^  no,  {tsn7ig)  Favor 
^zf  fV  1047,  renders 
J»  /^^a'  183,  (/i^m)  lowly. 
.•i^fte/i,  872  (/^O  The  obtaining 
^.<^>^«  53.  (^^?^)  of  it 
T^j'o/i,  296  (yc)  is  like 
j^  ,^/««^  403,  fear. 
y^  s/iz7i,  769,  The  losing 


ch'ung  no,  (i'^z^?/^)  Favor       ^  .<^^"*53.  (^^z^)  of  it 


juh^  299,  [and]  disgrace 
yb/z,  296,  {Jl)  are  like 
,<r/iz>z^  403,  fear. 

4- 

M^  kwei'  484,  Esteem 

J^  ^«'  839,  great 

^  hzvan'  248,  anxiety 

"^joh,  296  (y^)  like, 

=§•  M«^  735,  (^/z^?^)  the  body, 

II. 
"^  Jio  21  s,  What 
61^  tt/eV  1054,  is  meant  by 
"gf  'ch'uf2g  no,  (/5'z/7;^)  favor 
^  '«^^.  229,   [and]  disgrace 
^y.5//,  296,  {jc)  are  like 

J^  ,c7m7g  403,  fear? 
o 

(Chapter  13.) 


y^joh^  296,  (y^')  is  like 

4^  .^^"V  403.  fear. 
o 


5/i/"  762,  (.9.SZ/)  This 

g^  tf/z-  1054,  means 

-gJ^  chu7ig  no,  (^5?^/?^)  [that] 
|— f  favor 

^^juh^  299,  [and]  disgrace 

^j'o/i,  296,  (7-^?')  are  like 

^  .t/z2>/^  403,  fear. 

HI. 

^  Jio  215,  What 

gj^  zwV  1054,  is  meant  by 

_^  /izt'ci  484,  esteeming 

I/C  ^^'  839,  great 

JL^  hzvan"  248,  anxiety 

:#: 

'tJ-Z^''^  296  {jc)  as  like 


164  lao-tze's  tao-teh-king. 

^^  ^shayi  735,  {s?ie7i)  one's 


^^     2VII    1060,    I 


person 


/q'  'jz«  113,  have 
rjC  ^«'  839,  great 
^\  ^^^'«'^'  248,  anxiety 
^  'che  38,  that 


.^u 


jvh  1047,  is  that 


zfw  1060,  I 


^j§r  'jyzw  1 1 13,  have 

^E»  ,s/^a?^  735,  {sJien)  a  body. 

o 
^»  <:/^^7^^  394,  When 

y^  ^t£/?<  1060,  I 

^ffi  ^tt/z<  1059,  have  no 

•^  ,5M^z  735,  (5>^^w)  body, 

Q 

♦S*  ^tfz^  1060,  I 

«^  'jVZM  1 1 13,  have 

"(Bf  /io  215,  what 

^^  hwan'  248,  anxiety?    [An- 
"^  swer :  None!] 

IV. 

gj^  ^w*  434,  Therefore : 
jpj^  ^zf^z**  384,  Who  esteems 
jyl  V278,  as 


^  .s/^t':?;/  735,  (s/zew)  [his own] 

J^   zi'ei  1047,   when  adminis- 

trating, 
^  AW.  897.  )      ^^^ 

•jr  ^m' 183,  (/.^m)    S  empire 

^^  V^^  38,  the  one, 

'     o 

^ij  tseh^  956,  then 

iWj  ''^'^^  425.  [te]  is  able 

\^  V  278,  thereby 

^^  chi'  339,  to  be  trusted 

y^  fieri  897, 


j>   -^z«'  183,  (ksz'a) 

o 


/  with  the 
l"  empire. 


^^  ngaV  619,  Who  lovingly 
jy  V  278,  as 

^^  ,shan  735,  (5/z^«)  [his  own] 
To  body 

J^  ^tffV  1047,  administers 

55AWz897.  )      the 

"]r/«a'i83.  (/.sm)    i"^"^P^^« 

^^  VZr/  38,  the  one, 

■  o 
^Ij  tseh^  956,  then 

PJ  '>^'o  425,  [he]  is  able 

JW  V278,  thereby 

^--]j  ^'o//,  915,  to  be  entrusted 


(Chapter  13.) 


TRANSLITERATION. 


165 


3Sa.«897.  )  with  the 

If  /ua'  183,  i/isza)    )  ^"^P^^^- 


^/r  879, 
"y*  s/n7i,  76 
f[C|  5^"  836, 


[>  Chapter  14. 


cAs, 


fhayig  22, 


Jfl|  /o//,  706,   (/'««;/)    [When] 
''_j  grasping 

^   ,chi  53,  (^^^<)  it 


.^>  ,/«  717,  not 


'{a 


/fyj-.  /<?/i.  872,  (/'t')  it  is  seized, 
::2^    7ni)2g  600, 


It  is  called 


Q  j7/^/^,  1 1 30, 

f]^  ^t^^V  1050,  incorporeal. 


^  ^5aw'  945,  Praising 

_^  yizVd'//  231,  the  profound. 

'^shr    763,     (55/^)     [When] 
-  looking 

/^  .^^"'  53.  {tsic)  at  it 

/[>  .i^w  717,  not 

^^  chien'  385,  it  is  seen. 

o 
^^  jni7ig  600 

^  >'^^(?/^,  1 1 30,  J 

2^  ^z'  276,  colorless. 

o 
S§  /'z>^^  906,   [When]   listen- 

/^  <<^'''"'  53.  {tzu)  to  it 

^>  ^-pu  717,  not 

^^  ^Zfa«    1 04 1,    {zuen)   it    is 

o  heard. 

^  ,w/;/^  600,  1 

e\  It  is  called 
yxieh^  1 1 30,  ) 


It  is  called 


/^/  176,  (7/5/)  soundless. 


jj;|^  /s'^'  1034,  (s5^5)  These 
— "^  ^san  723,  three 
^g*  V/z/  38,  things 
M^  ,^z^  717,  not 
Pj  'k'o  425,  can  be 
^  chr  58,  subjected 
«^  c/^'^7^^  396,  to  scrutiny. 
FtX  '^^^^'^34-  Therefore 

tH  'hivzin  269,  (7//^;?)  they  are 
mingled  together 
PJt  IrJi  719,  (rrr)  and 

j^    zuet  1047,  form 

— *  jyz/z,  1095,  a  unity. 

III. 
^  ,c?i'i  342,  Its 

p^  'sha?ig  j^i,  surface 

/p  ./^^  717.  is  not 

HW  'chiao  369,  clear ; 


(Chapters  13-14.) 


i66 


lao-tze's  tao-teh-king. 


•^  fhH  342,  its 

Y   Ilia:  183,  {hsia)  bottom 
yy*  ^fu  717,  is  not 
H^t  ^^^'  586,  obscure. 


^qg    shang  772,  {she7ig)  Con- 
tinuously 
y^     shang  772,  {s7i€72g)  [and] 
continuously 
•^  /«i79,  (/^^z)  Oh! 

-^  ,^M  717,  not 

Pj   '^'o  425,  it  can  be 

^^  jniyig  600,  named. 

"f^/u/i,  151,  It  reverts 

^^  -fez£///,  480,  [and]  returns 

■^  .JW  1 1 18,  to 

9Bh  ^zvu  1059,  non- 

i^  wuk^  1065,  existence. 
o 

^^  s/n"  762,  (S5z^)  This 
gS  zve'z'  1054,  is  called 


of  non- 
r    form 


^  .zt^w  1059, 
^  ckzvang'  114 

^^  chzoa?2g'  114,  the  form 


3JS  ^^"  ^°59.              1 

« •»» 

of 

J&  «a«^'  792, 

.    non- 

image 

;^  .<^>^«"  53.  i^^u) 

ffi  «aw^'   792.    {ksmng)    the 
^  image. 

V, 

^^  sy^i"  762,  {ssii)  This 

gj^  ^zi/^V  1047,  is  called 

'1^  '^^^  ^^7'  abstrusely 

l5u  '^^^^^^^  253,  abstruse, 
o 

^JC[1  ^j'zw^  1108,  In  the  front 
^^  .^>^z  53.  {^2:u)  of  it 
^  ./«  717.  not 
S  ckz'en'  385,  is  seen 
^  .t-AV  342,  its 
"^  ,s/ieu  756.  (skou)  head. 

o 

^  ^s?«*  826,  In  the  rear 
^  ,chi  53,  {tzu)  of  it 

^F\  <i^^<  717.  not 

S  chien'  385,  is  seen 
^  .c/jV  342,  its 
^^heu'  175,  (/fow)  back. 


c/iz'k,  67,  By  holding  fast  to 
"pT  '-^z^  432  the  ancients 

J^  /ao'  867,  the  Reason, 

o 
Vj  'z  278,  thereby 

(Chapter  22.) 


TRANSLITERATION. 

4    'cM  2,^,  the  ones 


167 


'ptlj  yU'  1 1 27,  [the  sage]  governs 

'^  ,chui  398,  the  present  day 

^  .<^>^^  53.  {i2iA  of, 

4=]    >zw  1 1 13,  existence, 

-    o 

\/}^  V278,  [and]  thus 

^n  .^^""53.  ('^/«7z)  [he]  knows 

"jQ  'ku  432,  of  the  olden  time        ^^  ,^u  717,  not 

^  '5/«*  761,    {ssu)   the  begin-       ignr  'k'o  425,  could  be 

«  ning.  ■• 

5^  5/22'  762,  {ssii)  This 

g^  zf//'  1054,  is  called 

J2  ^^^'  867,  Reason's 

f^  'chi  337,  thread. 


1M  '^^'^'^  ^°5°'  [^^s^e]  subtle, 

,Jj^  wmo*  592,  spiritual, 

y^    hiieti  23 1, (/^5«f«)  profound 

^  /'z^?7^  932,  [and]  penetrat- 

o  ing. 

^^,shd7i    736,    {shen)    Their 
profundity 


^g  shih^  770,  understood. 


|g  /2'  879, 
~p  s/iz7i  768, 
•rf    7VU  1060, 
^^    ichang  22, 


Chapter  15. 


jp    tAzVw  199,  {hsien)  Reveal- 
^  ^^7^.  871,  ers  of  virtue. 
I. 

^    .Chi  53.  (/^^^)  f      ^'"^^ 

^£  5/^««'  752,  [who]  well 

jSj  ^z£///  1047,  [were  entitled] 
'"  to  be 

-p*  shV  762,  (5s?/)  masters 


^  J^^  142.       ) 

;;^  ^  Since 

f^  jvei  1049,  ) 

y[\  .i>u  717,  not 

"pj"  'k'o  425,  they  can  be 

ggu  5/zz7z,  770,  understood, 

o 
g5[  '^^^'  434.  therefore 

5§    ch'iang  366,  I  try 

^^    zvei  1047,  to  make 

^  .chi  53,  (/^/^)  them 

^  ^yiaig  1 146,  intelligible. 

J^  >■<!  1 125,  Cautious! 

>^  /«*i79.  (7^5/)  Oh! 

"^joh^  296,  (>')  [they  were] 

"  like 

£^  /w/?^  931,  in  winter 


(Chapters  14-15.) 


1 68 


LAO-TZE*S  TAO-TEH-KING. 


\^  sheh^  750,  {she)  wading 

JJl    ^chzv'en     119,     {c?i'uan)    a 

o  river. 

5n§  .J'/?/  1112,  Reluctant  ! 

-^  /zz'iyg,  //5/)  Oh! 

^j^  j'oJi^  296,  (y(s)  like 

l^'  zvei'  1054,  fearing 

no  -s^"  836,  [ssu)  in  the  four 
[quarters] 


iRg  f  oh, yio,  {fu)  unseasoned 

o  wood, 

b^  kzvatig-'  480,  Empty! 

•^  >"i79,  (/z5z)  Oh! 

JgL  .^-^^V  342,  they  were 

yf^  j'oh,  296,  (y^)  like 

.^^  kuh,  453,  a  valley. 

o 
^^   hzvim  268,  Obscure! 

^    hi  179,  (Asz')  Oh! 


1^  //«  541,  neighbors. 

o 
1^  'ye7i  1088,  («2V;z)  Reserved      I^.  .<^^^'^"  342.  they  were 

'^**    hi  ijg,  {hsi)  oh! 


^^  yo/^,  296,  ije)  like 


^i  ,r/i'/'  342,  they  were 
"^^  joh,  296,  {je)  like 
i^»  y^'o//,  429,  guests. 
^^  hzc'an'  249,  Elusive! 
•^  ye/ 179,  (//5Z-)  Oh! 
Pg"  yo/i,  296,  (y^)  like 
7^  .P'^^S'  698,  ice 
rf<^    ,<:/ez  53,  (i'^z';^)  which 

^u   fsia7ig  967,  [chiayig]  is 

trro  ^°^°^ 

J^g   5//z7^,  767,  to  melt. 


^^  c/zo//,   83,    {tsd)    disturbed 


water. 


s^   ^tun  927,  Simple! 
•^     hi  179,  (7^5/)  Oh! 
•^    ,c?i'i  342,  they  were 
y^  j'oh,  296,  (y<?)  like 


■^  s-^«>^,  780.  (5z/)  Who 

fiy   ^nang  616,  {fieng)  can 

J^  <^>''!0>'e,  83,  (/50)  the  dis- 
^•^  turbed 

J^   V  278,  by 

gS  i'^m^'  994,  {ching)  quieting 
^    .<^>^«  53.  (^^«^)  it 
w^  ^5zV  819,  (/i5w)  gradually 
^  /5V«^995,  (^/e'zw^)  purify? 
^[t  .9/1?^//,  780,  {sn)  Who 
ti^    nang  616,  {7ieng)  can 
i^  ^ngayi  620,  the  quiet 

J[^  V  278.  by 
(Chapter  15.) 


TRANSLITERATION. 


169 


^Ij  tung'  932,  moving 

#21  .^^"'53'  (^~")  them 
'y^   sii  819,  (/!5/V)  gradually 

^P  ^shang  742,  {shc?ig)  bring 
to  life.. 


'f^  '^ao  664,  Who  keeps 
jrp  /s'^'  1034  {i~^i)  this 
3^  ^ao'  867,  Reason 

o 

y/f>  ,/«  717,  does  not 

^^y^j'w/z,  1 1 39,  (j'«)  wish 
^^^yi'ng  1 106,  to  be  filled. 

^  ./^^  142.        ) 

^^  V  Since 

i[>g^w/^V  1049,  ) 

'^,:P?i7^7>  not 

J^  ^ying  1 106,  filled 

o 

drAr  ^«'  434,  therefore 

pfe   nang  616,    {neng)    he    is 
"•^  able 


-|-  5/z?7i,  768, 


^'^^ 


Ink,  562, 


J^  (cliayig  52, 


Chapter  16 


^2£w,  480,  Returning 
^ka7i  317,  to  the  root. 


Sfir^r/f/'  58,  Attain  to 

jFw  ,/e«  227,  {hsii)  vacuity's 

"^^^chih^  393,  summit. 

-      o 

i^  's/^^?<  755,  [sJiou)  Keep 

^/-^zV'    994.    {^/">z<^)    tran- 
"■*^  quility's 

^^  tuh,  921,  essence. 


t^^  ^z"*  676,  to  grow  old 

^    o 

/f\  ,^?^  717,  [and  need]  not 

^1^  .«w  806,  {hsiti)  newly 

tfi:  ch'ing  77,  {chetig)  be  fash- 
i^  ioned. 


o 

"iS*  zfa«'  1040,  The  ten  thou 
F^3  sand 

^fc|  ze/w/t,  1065,  things 

^:fc^m^'  700,  altogether 

'f'fe  ^-^cj/z^  1005,  arise. 

2±C  zazc  1060,  I 

IM  V  278,  thereby 

fizuan  474,  recognise 

,<r/f'/'  342,  their 

Jfg   ^/"//^  151,  returning. 

o 
■^^  ,/'z^  142,  Now 

^OT  <x^z<,  1065,  (zt'w)  things 


(Chapters  15-16. 


170 


LAO-TZE*S  TAO-TEH-KING. 


^S  ^yun  1 142,  bloom 

^S  ^yiin  1 142,  in  bloom 

o 
^&:  koh^  426,  each  one 

-j^  ^fu  151,  reverts 

g^  kzuez^  480,  [and]  returns 

^.  .^/-tV  342,  to  its 

>^   ,kan  317,  (>^^«)  root. 


^\  ,/?<;  717,  [When]  not 

^n  .^>^Z2  53.  {chih)  one  knows 

^^  ch'ang  740,  the  eternal, 

^S  tvang  1045,  disorder 

Tp  /"^oA,  1005,  arises, 

Y\  Mung    213,     {shiung) 

[which  is]  evil! 

III. 

II.  5fP  .'^'^«  53.  Knowing 

1^^  kivii,  480,  The  returning  |^    cJi'ang  740,  the  eternal 

^R  .>^a«  317,  (-^^w)  to  the  root      ;:^  ^yung  1146,  [makes]  com- 
.      --  o  prehensive 

"Q  3'M^/^,  1130,  is  called  ;^  i>'^'^^   1146,    Comprehen- 

sive 
Ttf  '«az*  612,  means 

^V  ,^2<«^  459,  catholic  (broad) 

o 
^V.  Jziing  459,  Catholic 

T^  'nai  612,  means 

y^   -cvang  1043,  royal. 

o 
^^   tvang  1043,  Royal 

^7  'nai  612,  means 

^P  /'zVw  897,  heavenly. 

o 
"7^  ,/'zVw  897,  Heavenly 

J[J  'nai  612,  means 

tH  Zero'  867,  rational. 


tsz?2g'   994,    {ching)    tran- 
'o  quillity. 

«gr  s/iz'  762,  This 


gH  zffV  1054,  is  called 
'fM"  .y^^  151,  the  returning 


'pp*  ming'  601,  to  destiny. 
-^I  ^z^/z,  151,  The  returning 
"pn  ming'  601,  to  destiny 


pj  jz/^/z,  1 1 30,  is  called 

1^    ch'ang  740,  the  eternal. 

7^n  ,^/^z*  53,  {chih)  To  know 

|!^    ch'ang  740,  the  eternal 

o 
j-j  yuc?i^  1 1 30,  is  called  j[W  tao'  867,  Rational 

Wj  jning  ^<^g,  enlightenment.        /[J  'nai  612,  means 
(Chapter  16.) 


TRANSLITERATION. 


171 


i^^  'chiu  413,  everlasting. 

jg^  muh,  606,  {mo)  The  end 

j^  .5>^aw    735,    [s/ien]   of   the 
V  body 

/[\  ,:pu  717,  it  is  not 

y^  tat'  846,  dangerous. 


ti'  879, 
T^  5i^2^,  768, 
i^  /5VA    987, 

^  ,cha?t^  22, 


Chapter  17, 


»^   ^sku?t  783,  Simplicity 
M    c/""^^.^  155.  of  habit. 


y^  /'az '  848,  [Under]  the  great 

J^  'sha7ig    741,     superiors 
j-*  Ma:  183,  (/z«a)  the  inferi- 

^  ,i^«  717,  not 

^U  .^>^«"  53,  (^/zz7i)  know 

!/fJ   'j'Zi<  II 13,  the  existence 

\^  .Chi  53  (/^z:^)  of  them. 

S^  fih'i  342,  [Where]  their 

.^  /fs'^-  1034,  {Vzu)  next  [rule]       ^  .^/^V  342,  they 


7^  ^yil  1 122,  they  praise 

^  .chi^l,  {tzn)  them. 
o 

^  .c/zV  342,  [Where]  their 

^  /5'^"  1034,  (Z'^z^)  next  [rule] 
o 

^  t^/z'    1054,     [the    people] 
J  fear 

/^  .<^hi  53,  (/^2^)  them. 

J^  ,chH  342,  [Where]  their 

^  /5V  1034,  (Z'^zJ)  next  [rule] 

|-^  ' It'll  1061,  [the  people]  de- 

^spise 
fihi  53,  (z'^eif)  them. 

II. 

gX  '^^'  434.  Therefore 

jg  5z>z'    807,     (s/zzVz)     [when] 
-^  faith 

./]\  ,i^z<!  717,  is  not 

Jj^  i'^z^/z,  1014,  sufficient 

^  .j^/z  1082,  [particle  of  af- 
^^o  firmation] 

/j^  'yiu  1 1 13,  one  finds 

/j>  .i^z^  717,  not 

^  5z>z'  807,  {shin)  faith. 


3^zzz    1 1 12,     [How]    reluc- 
^-t  tantly ! 

>}  /«  179.  (/^5^)  Oh! 


/5'z>z  991,  {chi7i)  [the  peo- 
r^  pie]  are  attached 

li^  fihi  53,  {tzii)  t-o  them, 


_^  y^u^^z '  484,  esteem 
g  ,3'^'^  1083,  [their]  words. 


(Chapters  16-17.) 


172 


LAO-TZE*S  TAO-TEH-KING. 


Tjj  ^kung  460,  Merits 


^S  r    280,    [and]     righteous- 
>,>».                                                           '   o  ness. 

^  ^c/i'zV  77-  (^/z^w.^)   [they]      ^  c//z '  58,  [When]   prudence 
•^<                              perform, 


.^i  s//2'  764,  (ssu)  deeds 

^g  5z/z'    828,     [they]    accom- 

o  plish  ; 

tfj   'i^a/  707,    [and]    the   hun- 
fr  dred 

Trac  sing  810,  {shing)  families 

i*]^  fihie  358.  all 

^^  ztvV  1054,  say 

3p^  '«^c»  627,  we  [are] 

^   /52'"  1 03 1,  (i'^zi^)  self- 


r»»v  x-^*^'^  285,  like. 


^  ^2"  879. 
"}-•  s/zz7z,  768 
jfl^  i)ah,  647, 
^f  fhang  22, 


Chapter  18. 


»f§l  suh^  822,  Vulgarity's 
^  ^o/i'  705,  palliation. 

I. 

M^  ta'  839,  [When]  the  great 

^^  tao'  867,  Reason 

l^/>V'  138,  degenerates, 

ya'  'jzw  II 13,  we  have 

vr~*  ^ya«    287,    (y^w)    benevo- 
^"^  lence 


^^  h-cvur  265,  [and]   wisdom 

fl[j    ch'uh^  98,  appear, 

/h'  '^zw  1 1 13,  we  have 

^  /a'  839,  great 

^A  ^^'^^  ^°55.  hypocrisy. 


y\ 


luh^  562,  (/m)  [When]  the 


^Q   /s'///  991,  {chhi)  family  re- 

lations 
]^  ,i^«  717,  are  not 

^n  y^^^'  254,  friendly. 

^^  ,j'm    1 113,    we   have    [the 
preaching  of] 
^l  hiad    193,     (/i^mo)     filial 
"*'  piety 

./.sV  1033,  (/^z^)  [and]  pa- 
ternal affection. 
^Q  Jzzuo  491,  [When]  the 
•^  state 

^^  ,<:/5m  351,  with  its  families 

J^J  Jicvun  267,  is  confused 

■^f,  hvcui'   570,     [and]    out    of 
**^y  order. 

}jfer  'yiii  1 1 13,  there  are 

^  fhiing  106,  [tstcng)  loyalty 

'fg  sin'  807,  (/i^m)  [and]  faith- 


(Chapters  17-18.) 


TRANSLITERATION. 


173 


1^  tr  879, 

~4-*  shih^  768, 

Ax   Jziu  413, 
•^^  f  ha  tig-  22, 


Chapter  ig. 


hzvati  244,  Returning 
^sJuin  783,  to  purity. 


tsiieh^  loii,  {chiieh)  Aban- 
don 

shayig''  773,  (sZt^;/^)  saintli- 
ness, 

tA'z'  349,  relinquish 


35 


5 


:^P  c/i/'  58,  prudence  ; 

E3L    miyi  597,  the  people 

^||  /z '    521,    will    benefit    [in-      ^* 
*  ''  crease]  ^^ 

|±|  /o/z,  707,  hundred  "^ft^ 

^^  fir  670,  times. 

^^  tstieh^  ion,  {chiieh)  Aban- 

/— •  Jan  287,  (y^w)  benevo- 
»— •  lence, 

3^  c/z'z'  349,  relinquish 

^^  z'  280,  righteousness; 


E  jniyi  597,  the  people 

^^  fuh^  151,  will  return  to 

^^  hiao'  193,  [hsiao)  filial 
-• '  piety 

^^  ^/sV  1033,  (/^z<)  [and]  par- 


o 

m 
m 

o 


tsueh^  loii,  {chiieh)  Aban- 
don 
'ch'iao  374,  cleverness, 

^/z'z'  349,  relinquish 

W  521,  gain ; 

tad'  868,  thieves 

/^^-/z,  957,  [and]  robbers 

zvii  1059,  will  not 

'yui  1 1 13,  appear. 

II. 

JLs'z'  1034,  (55w)  These  are 

^san  723,  three 
V/z/  38,  things 
V  278,  wherein 
^zt^ez*  1047,  to  have  .- 
Tjuayi  1 041,  {zuen)  culture  • 
ifu  717,  is  not 
tsuh^  1014,  sufi5cient. 
ku'  434,  Therefore 
/zV/^j'  546,  let  them 
yiii  1 113,  hold 
sti'  817,  {shuo)  that   v/hich 
shiih^  780,  (5//)  is  reliable 
chicn  385,  Recognise 
5^^'  8x6,  simplicity, 


(Chapter  19.) 


174 


-J? 


LAO-TZE'S  TAO-TEH-KING 


^ad  665,  embrace 

^p'u  716,  purity, 

'shao  746,  lessen 

^sz'  835,  [ssii)  the  own  [self- 
ishness], 
'kzva  467,  diminish 


.^>^«  333 


15.     ) 


how  little  ? 


'^^  yiih^  II 39.  (>'«)  desires. 


H 


Hi 

o 


/z'  879, 
VA'  721, 
s/zz7z,  768, 
fihajig  22, 


'(pf  /zo  215, 
o 

^fe  5A««'  752,  The  good 

^  .^/zz  53,  (/^z^)  in  its 

JuiL'j'"  1 1 25,  addition  to  [con- 
"^^  "  trast  to] 

•^E.  z4/«'  1063,  the  bad 

o 
*H.5za;/^   790,   (Jisiang)  mu- 
tually 
•^^  V/z'w  445,  differ 

'(BJ/^o  215, 


Chapter  20.       '=^joh,  296,  (yV) 


how  much? 


?'  281,  Different  from 
suh^  822,  the  vulgar. 


A  >"  ^S6'  f-''^'"  )  By  the 

Bjr  5/z'  817,  [shuo)  that  which 
.S.  zuei''  1054,  is  feared 


tsueh^  loii,  {chiieh)  Aban-      ^^?\  ,i^«  717,  not 

don  * 

hioh^  209,  {Jisiieh)  learned-       pj   '-^'o  425,  can 

ness 
7VU  1059,  [and]   you  have      ^\  ,/?<  717,  not 

no 
^jyzw  1 109,  anxiety. 


zueV  1054,  be  feared. 


'zt^eV  1052,  The  yes  "^^  /zti'aw^  250,  Desolation! 

,<:/:/ 53,  (^^«)  in  its  -^  /zz  179,  {hsi)  Oh! 

'>'zV  1 125,  addition  to  [con-  J^  .c/z'z  342,  It 

trast  to]  -'^ 

'<?  643,  the  yea  ^^  ztrz'  1052,  has  not  yet 

^siang  790,  {hsiafig)  mu-  -fl^  ,y(^ng   1070,    reached   the 

tually  ^                                limit, 

tch'ii  445,  differ  ^  /saz  940,  indeed! 

(Chapters  1^20.) 


TRANSLITERATION. 


^75 


^  chtin^  io8,  [tsim^]   All 

^  Jan  286,  {je?i)  people 

^  /"'r77,  (/^^O  [are]  joyful, 

Jf^  /«'i77.  (/-!«■)  joyful. 
o 


^^  w^V  1052,  does  not  yet 
^  y^a/  160,  smile. 


IV. 

^  ,5//z>?^  772,  {ch'euff)  For- 
lorn 

^  ,5/^/V  772.  {ch'enir)  [so] 
forlorn 


5n  ^-^^''  ^97.  They  are  like  -^  /e/  179,  (/e^z*)  Oh  ! 

,  «  >  _  _o 

^  'hmn^  189,  (//5/«//^o-)  cele-  ^y^''^,  296,  [jc)  like 

---  brating  '^^ 

>\  /a'  839,  (/'«/)  a  great 

J^    lao  507,  feast. 
o 


^^  ,w;^  1059,  not  having 

^  -s"'  817,  {shtid)  any  place 

j-w^      .  _. whereto 

m  J^^  297.  They  are  like  ^  ^ze-//  480,  to  return. 

^  .^/^V^;^  104,  [ten^)  in  spring-      ^  c/not^^    108,    (/5//«^)    The 

^    .-       o^     /   .      ^'""^  .  multitude  of 

:^  .tan^  862,  (^/ee.;2)  ascending       ^  Jan  286,  (/.«)  people 

^g  fat  847,  a  tower. 


'«^<?  627,  I 

tu?i^  921,  alone 

^oh,  707,  am  calm, 
O    ^'^^  ^79.  (>'^«)  Oh  ! 
M^  fh'i  342,  as  he 
^5  u;eV  1052,  [who^  has]   not       ^>/^,  296,  J^)  [am]  like 
•5^  chao'  34,  an  omen. 


■^  fhre  358,  all 
^p  >/z/  1 1 13,  have 
^fc  ,3^/V  H2I,  plenty. 
fiJ]  x'''^^  719.  {err)  But 
^-g  V/^o  627,  I 
tuh^  921,  alone 


SU  x-/"  297,  Ji)  I  am  like 


5E  x>^  720.  {err)  )      ^^^^^ 

/<C  .'^'^^'  53.  i^^u)  who 

(Chapter  20.) 


3^  x^'  277.  wanting. 
o 

5)5  '^^.^-o  627,  I  [am] 
J^  x>'"  1 120,  a  foolish 


y\^  Jan  286,  (y^-w)  man 
/Cl  '^'^^'  53  (^-«)  in 


176 


lao-tze's  tao-teh-king. 


ifi\  ^siji  806,  [hsin)  the  heart, 
-(ill  'ye  1079, 


ppSr  ^tsat  940 


indeed  ! 


'^/^^  179,  (/^5^•)  Oh! 

.f  f.« 

i^Joh,  396,  (yc')  like 

^'^  7zaz"  160,  the  ocean. 

o 
*M  J'lao  6?>^,  Adrift! 

■^  hi  179,  (7^5/)  Oh  ! 

^^yo/z,  296,  (y<?)  like 

^ffi  2VU  1059,  not  having 

fSt  su  817,  {s/iuo)  any  place 

it*  V/zz  56,  (/^z/)  for  anchorage 


^1^  iun'  928,  Ignorant 

^  tzoz'  928,  [so]  ignorant, 

•^/zz  179,  (7/5/)  Oh! 

o 
4^  ^5z/  822,  Common 

y^  .y«^z  286,  {j'en)  people  [are] 

|H  ,c7za<9  31,  bright 

A^   ^chao  31,  [so]  bright. 

^  ,zz^o  627,  I 

^^  /zz7z,  921,  alone 

^§jo/i^  296,  (y^)  resemble 

"g*  Jrcun7i  267,  the  dull. 
o 

'^k  .5z^  822,  Common 

TL   Jan  286,  (y<'«)  people 
^,ch'a?i,g,  [ts'a)  [are]  smart 

y^  ch'ah,  9,  (/5'a)  [so]  smart. 

'7igo  627,  I  [am] 

^l^ituh,  921,  alone 

^g  7;za?z'  577,  {7n€7i)  confused,       ^^  'ngo  G27,  I 

J^  mart' ^-j^ ,  {771C71)   [so]   con-       JS3 /zz7z,  921,  alone 

o  fused.  ''^ 

J^  hivuh^  267,  (7zzz)  Desolate  !       ^  z'  281,  differ 

(Chapter  20.) 


^1^  chu7ig'    108,    {tsn7ig)   The 

multitude 
yV  ^yaw  286,  (y<?«)  of  people 

•^  ,c7zzV  358,  all 

/S  'j'zz/  1 1 13,  have 

l/J[  V  278,  usefulness. 

o 
jj^  J-h  'Jig,  {€7'7-)  But 

^  Vz^o  627,  I 

^S/z^7z,  921,  alone 

^g  ^zt'a/z  1038,  am  awkward 

0^  'ts'ie  974,  {chieh)  and  also 

g[5  'i^z  674.  a  rustic. 


TRANSLITERATION. 


-^n 


•^  ^yii  1 1 18,  from 

y^  Jan  286,  {Jen)  the  people, 
o 

fj]jj  :rh  719,  {,.;-;-)  but 

_^  kzueV  484,  [I]  prize 

5J^^«r//V/^  416,  the  seeking 

^  5Zr^7^,  766.  food 

^.J«  1 1 18,  from 

•&  'mu  605,  [our]  mother  [viz. 
"^  the  Tao] . 

^  ti'  879, 

.'"^.  Wi'  721, 

-f- s/^^7^,  768,       ^Chapter  21. 

— •  >'/'//,  1095, 

-fjJ,  fhayig  22, 

^  /z/V  227,  (/^5«)  Emptiness 
i^  sm,  806,  (/i5zV/)  of  heart. 


f^  /5'z/;z^  1024,  follow. 
o 

Jg,  /ao'  867,  \ 

-j^  >  Reason's 


% 


zvet  1047,  active 
t^w/z,  1065,  nature 
zvet  1049,  is  exactly 


yt  '^^^«'^<^  253,  abstruse  [not 
iWfc        '•  settled], 

TO  ^^'''''  ^°49.  IS  exactly 

'''^  /^^^,  267,    elusive    [indeter- 
minable]. 


t^  ^"''  ^^7.  Elusive 
'^  /«■  179,  {hsi)  Oh  ! 


15c  '''^^^'"'^.^^   253    [and]    ab- 
j_^  struse  ! 

^  ,c/iV342,  [Within]  its 

tp   .cZ!?^;;^  105    (/.9;/;/^)    inside 
,j^  [middle] 

^    >•«  1 1 13,  [it]  contains 

^^  sianff'  792.  {hsian^)  forms 
)^^k  [images,  types]. 

ITO  '^i-^'cing  253,  Abstruse  ! 

^//z  179,  (7/5/ )  Oh! 


virtue's 


Jti  'k'^^ng  465,  Vast 
tB  ^^/^  871,  [U) 

^  .J^^^^^,  1146,  manner  [atti-      ^  ,hung  X05,  (/...^.)  inside 
'If  .^^^'  1049.  will  exactly  ^  'yn,  11 13,  it  contains 


1,^  /z?^,  267,  [and]  indetermin- 
jj?  able. 

^^'2342,  [Within]  its 


Jg  /ao'  867,  Reason 
;^  5///' 762,  (.9.9/>)  thus 


T?a  ^^'^'7/,  1065,  the  beings. 

:^  'yao  1077,  Deep  ! 
(Chapters  20-21.) 


178 

m 


i 


lao-tze's  tao-teh-king. 


ki  1 79,  (ksi)  Oh  ! 

ming  600,   [and]  obscure  ! 

/zz  179,  {Jisi)  Oh  ! 

,t/zV  342,  [Within]  its 

fhiing  105,  (tsimg)  inside 

'jyzM  II 13,  it  contains 

/^zV/^   992,    {chzng)    spirit 

[essence]. 
,<:7zz  342,  Its 


^Hyw^/i,  1 1 31,  it  watches 

^^  chung'  108,  [tsung)  [of]  all 

ffij  yz^  146,  the  beginning. 

II. 
^^  ^zt/z<  1060,  I 

ipT  ^y^o  215,  what- 

J^V278,  by 

4b|1  .<^''""  53.  [can]  know  [that] 

gS  chiaig'  108,  {tsung)  all 


/5z;/^   992,    {ching)    spirit       ■  * 

[essence].         ^f^^^^  ^4^-  *^^  beginning 
s/z«;z'  738,  {she7i)  [is]  very        *" 

^^  .^'^"'  53.  (^^?^)  of  it 


^chaft  i^,{che?i)  real  [sure] . 
//z'z  342,  [Within]  its 
/:hung  105,  {tsung)  inside 
'j'ZM  II 13,  it  contains 
5zVz'  807,  {shin)  faith, 
/s^"  1 03 1,  (/^^z'z)  From 
'y%z^  432,  of  yore 

f:/zz7z,  394,  until 
^chin  398,  now, 
fh'i  342,  its 
niing  600,  name 
^;pii  717,  not 
V/z'/V  445,  departs. 
n  278,  Thereby 


«7^  Jan  285,  is  such 

^^  ^tsai  940,  indeed  ? 

o 
J[^  'z  278,  [It  is]  by 

jj-|*    ts'z'  1034,  (^''S'z!^)  this  [viz. 
o  Reason] . 


^tt'  879. 
-«fc'?'/z'  721, 

J  *  5/zz7z,  768,      ^  Chapter  22 
«_*  'r/z'  721, 
I^^t  ^c1ia7ig  22,    V 

^  3'^Vz,  1092,  Increase 

^  y^Vevz  389,  through  humility 


'ch'ii  458,  The  crooked 


(Chapters  21-22.) 


TRANSLITERATION. 


179 


^Ij  tseh,  956.  then  will  be  ^   wdi  1047,  [and]  becomes 

^  //i'«,?w  1013,  perfect.  ^  A'^w  897,  \ 

1Q^  'zvang  1044,  The  distorted       "|C  Ma:  183,  {hsia)  (world's 
^l|  tseh^  956,  then  will  be  ^^  s/ez7/,  767,  model. 

^  .//^  717.  Not 
g  /52"  103 1,  {tzu)  himself 
^^  <:/^zVw'  385,  he  makes  been 
g^  -^w'  434,  Therefore 


1^,   <:/^^7^^  70,  straightened. 
o 

^^g  .z^'a  1036,  The  empty 
^IJ  tseh^  956,  then  will  be 


5i=  i^^'  676,  The  worn  out 

^y  tseh^  956,  then  will  be 

"^^  ^sin  806,  (5/^z";/)  renewed. 
o 

3^  '^Ztao  746,  The  having  little 
^IJ   /-ser/z,  956,  then  will 
^  teh^  872,  {te)  obtain. 
^»   /o  909,  The  having  much 
^ij    tseh^  956,  then  will  be 
iS?  hzuo^  259,  (/if?)  bewildered. 


pg  ^;«zVz^  599,   he   is  enlight- 
ened. 


^\  ^pu  717,  Not 

g  /s^'  103 1,  (Z^-?/)  himself 

y^shi'  762,  (5s^<)  he  asserts, 

jj^  /%z/'  434,  therefore 

^^,c7ian§-   23,    he    is    distin- 

o  guished. 

>|>  <i^^^  717.  Not 

B  ^^^"  1 03 1,  (/2-/'^)  himself 

oj^  /a,  122,  he  boasts, 

g^  >^^^'  434,  therefore 

/hT  jm  1 1 13,  he  has 


^j^    5/z/'  762,    (55Z/)   ) 

,^,  [-Therefore 

\>X  ''■278.         > 

^  s/za/z^'   773.    (5/^^«^)    the  y]\  kung  460,  merit. 

holy  -^-^ " 

y^  ,ya«  286,  {jen)  man  y^;  ^^,,  ^j^^  ^ot 

f^  /ac?'  665,  embraces  g  ^^^■.  1031^  (^^^^  himself 

«^  >//,  1095,  unity.  I^.^/^^V  405.  he  approves. 
(Chapter  22.) 


i8o 


LAO-TZE  S  TAO-TEH-KING. 


fyw  ku'  434,  therefore 

1=1 

^yen  1083,  saying, 

^^    cKajig  27,  he  lasts. 

^0 

/5az  940,  indeed  ? 

-^F  ,fu  142,  Forasmuch 

IK 

ck'a?2g  78,  {cke?!g)  Truly 

*Kffi    zt'ei  1049,  as  he  will 

^ 

ck'zlen  1013,  perfected 

[they  will  be] 

>^  .^z<  717,  not 

m 

^r/i  719,  (^rr)  and 

i^jl   <chang  29,  {tseng)  quarrel 

m 

kzt'e'i,  480,  return 

0 

■Jw  -^/^'  434,  therefore 

z 

fhi  ^l,  {tzii)  they  [will]. 

3'C  '^'^'^'^  ^97.            )    the 

0 

-p  /^m'i83,  (/«m)i^°'^'^ 

m 

/'/•  879. 

j^  ;^zo/z,  603,  not 

5^^ 

. 

'rJi"  721, 

gb    nang  616,  {neng)  can 

+ 

s/zZ/z.  768, 

■  Chapter  23 

.]^.  'yw  1 1 25,  with 

>^ 

.~^. 

.5a«  723, 

"z**  ,chz  ^l,  [tzti]  him 

a« 

j^. 

^chayig  22,     J 

iSt  fhang  29,  {tse?ig)  quarrel. 

Of  yore 


"^  'ku  432, 

^  fhi  II,  {tzii) 

B[r  5z/'  817,  {sJiuo)  that  which 

=3  tf/z''  1054,  was  said  : 

jin  chHi  458,  The  crooked 

H||  tseh,  956,  then  will  be 

.^j*  ch'ilen  1013,  perfect, 

^  V;//  38,  that 

•fej*  ^c/z'z'  346,  by  any  means 

t^  ,Z-?/  227,  {hsii)  [is  it]  a  false 


J^  Jiii  227,   Emptiness   [and] 
^  ^zc'z^  1059,  Non-existence. 


/zz  176,  [Jisi)  Seldom 
"p^*    jv^'w  1083,  to  speak 

g    i-s^"  1 03 1,  (^^«)  )         jg 

•,•»  o  i  natural. 

^  .7««  285,  ) 

o 

^^  ^fiao  683,  A  whirl- 

Jg[^  ./w«^  155,  (/^w^)  wind 

/fx  ,/«  717,  not 

^^  ichungxo^,  (/5z<w^-)  outlasts 


(Chapters  22-23.) 


TRANSLITERATION. 


l8l 


gH  fhao  32,  the  morning. 

^^  tseii  962,  {tsoii)  A  violent 

^  >«  1 1 24,  rain 

^  ./«  717.  not 

'f^  fhung  106,  {tsung)  outlasts 

0  y//^,  293,  the  day. 
o 

^|r  .5/j«  780,  Who 

j^  ^twV  1047,   causes  [them] 

ij-j*  'ts'z'  1034,  (^^")  then, 

<^  'che  38,  [who  is]  the  one  ? 

o 
nr  /'/>;/  897,  [It  is]  heaven 

-^^/'  879,  [and]  earth. 

°~t»  /VV«  897,  Heaven 

^//'  879,  [and]  earth 

^J  shatig'  741,  even 

•/j\  .^«  717.  not 

^g/zrtw^  616,  [tieng)  can  be 

^^chiu  ^\l,  persistent. 

o 
P5  >-h  719.  (^''''')  And 

^  Jnuayig  254,  much  less 

,*^  .J«  1 1 18,  for 

•^  Jan  286,  (/tv/)  man, 

3^'  hu  -z-za^,  indeed  !    [Used  as 
a  query.] 
II. 
jW  kiC  434,  Therefore 


.f^  J,s'u7ig   1024,    [who]    pur- 
j^  sues 

^a  .s/^^■'  764  (.ss//)  business 

•^  .jz^  1118,  with 

*g  tad'  867,  reason, 

^e*  .<://<?  38,  the  one, 

J^  tad  867,  a  rational 

^^  fhe  38,  one 

fgl  /«'^^  933.  identifies  him- 
*'  ^  self 

^^  ,yu  1 1 18,  with 

^ej'  /"ao'  867,  reason. 

o 

;^    ts'ung  1024,  [Who]   pur- 
s''^ sues 
^^.  -s/zz'  764,  {ssii)  business 


JIC.  'jrt  1 1 18,  with 

jf^  /f'y^.  87,  (/^),  virtue, 

^  .c/z/  38,  the  one 

jpj  fu7ig  938,  identifies  him- 
'   ^  self 

-^T-*  .^'w  1 1 18,  with 

^i'f/z,  871,  [ti)  virtue. 

o 
-f/j5  J-s'ung   1024,  [Who]    pur- 

*^^  en  en- 


sues 

shV  764,  (55i;^)  business 


"^  ,yu  1 1 18,  with 
J&^  shih^  769,  loss, 
^^  ,che  38,  the  one 


[pi  t^'^^'^^  938,  identifies  him- 
^^  self 


(Chapter  23. 


I82 


lao-tze's  tao-teh-king. 


m 

m 

m 


,j'«  1118,  with 
s/nVi^  769,  loss. 


•J^  s/iz7i^  769,  loss 
^|r[\  3^z7z,  1093,  also 
^&  ^oh^  554,  he  enjoys 


fung  938,   [Who]   identi- 
fies himself      ^  /^/z,  872,  {te)  to  obtain 
.j'rt  1 1 18,  with  •  "* 


tad  867,  reason, 
^che  38,  the  one, 
tad"  867,  reason 
.l'///,  1093,  also 
^^'^^.  554.  he  enjoys 
teh^  872,  (/^)  to  obtain 
.cJii  53.  (^^z?)  he  [does]. 

fung  938,   [Who]   identi- 
fies himself 
,yii  1 1 18,  with 


^  <^>'z2  53.  (^^z^)  he  [does]. 

^  5m'    807.    (7^5/;/)    [When] 

faith 
^  .i^z^  717,  is  not 

^^  Az<  1014,  sufficient, 

]^^  ^^^z  1082,  indeed, 

y^  yiu  1113,  he  will  receive 

«^  .i^"  717,  not 

'j^  52>/'  807,  {hsin)  faith. 


2: 


teh^  871,  (/^)  virtue, 

,che  38,  the  one, 

teh^  871,  (Z^)  virtue 

>'z'/s,  1093,  also 

^oh^  554,  he  enjoys 

teh^  872,  {/^)  to  obtain 

.^>^"  53.  {izii)  he  [does]. 

t'latg  938,   [Who]   identi-  j 

fies  himself       ^^ 
.3'"  1 1 18,  with  ^  //;'/•  345,  On  tiptoe 

shih^  769,  loss,  ^^  fhi  38,  one 

,<:/?<?  38,  the  one  ^\  ,/w  717,  not 

(Chapters  23-24.) 


^  ^^-879. 
"^  'rh'  721, 

•4^  5/^^7^,  708,       j>  Chapter  24 
15}  ^~-"  836. 
"^^  ^c7iang  22, 

¥   'y^'z^  436,  Troubles 
®  .w^aw  623,  in  merit. 


yf,   ^ih,  538,  stands. 
o 

^p  ktv'd'  468,  Being  astride 

^^   ,c7ie  ^^,  one 

/^   ,pu  717,  not 

fT*  /zzV  207,   [hsin^)  walks 

Q    /5^"  103 1,  {t2u)  A  self- 

^  <:/z/^//'  385,  displaying 

^3    fhe  iZ,  one 

^^  .i^M  717,  not 

5^     rning  599,  is  bright. 

Q    tsz''  103 1,  (i-^z/)  A  self- 

5^  .9/zz"  762,  (55/5)  asserting 

^*  ,che  I'i,  one 

^1^^    ./«  717,  not 

^^  ,cha7ig  23,  can  shine/' 

g    /s^"  1 03 1,  {tzu)  A  self- 

l^/<^,  122.  approving 

i^g*  ,c/i^'  38,  one 

5^  ,^«  1059,  has  not 

J^  ,kimg-  460,  merit. 
o 

Q   /s^-"  1 03 1,  A  self- 
^  ,<://m^  405,  praising 
^^    she  ^Z,  one 
y^   ,i^«  717,  not 


TRANSLITERATION. 

-^  ^ch'ang  27,  grows. 


183 


II. 


^  ,ch'i  342.   Their  [relation] 

•-J-  ,yu  1 1 18.  with 

Jg  /«o'  867,  Reason, 

-ffl^  >^  1079,  indeed, 

o 
Pj  J'"^/-!.  1 130,  is  called 

^^  ,:y«  1121,  ofifal 

^  ^/t///,  766,  of  food, 

^^  <:/zz«''  loi,  (^5?//)  an  excres- 
^^  sence 

Yy  Jiing  207,    [hshig)  in  the 
^  o  system : 

^^  zt/«/i,  1065,  beings 

J^  //z^/z^  259,  [ho)  are  likely 

^&  1X7/'  1063,  to  detest 

^2-  ''^'^""  53.  {izii)  them. 

^  ^z/  434,  Therefore 

5^  'j'/V^  1 1 13,  [who]  has 

rg  /rto'  867,  reason 

^§  she  38,  the  one 

y^  ,tu  717,  does  not 

^  V/z'z^    94,    dwell    [rely    on 

TJj^  >^'  1079,  indeed. 


(Chapter  24.) 


184 


LAO-TZE'S  TAO-TEH-KING. 


ga  tv  879 

"^  'rZt'  721, 
'4-»  shih^  768, 

^1^  'ZC.7/  1060, 


.chanjsr  22, 


^B  sia7ig'  792,  Imaging 

^.   hiien  231,  the  mysterious. 

I. 
/jB*  jyz"?^  1 1 13,  There  is 

ljbhlztu/i^  1065,  being 

VH  Invini  269,  containg  every- 
'■^  thing 

Fj^   ch'cmg   77,   {cheng)   com- 
^*^ '  pletely. 

•4*^  ,s/<f«  799,  [Jisieyi)  Before 

^P  /zVw  897,  heaven 

|Hh  ^z '  879,  and  earth 

&i  ^sliaytg  742,  {shej2g)  it  ex- 
*~~o  ists. 

^  /^;7/,  985,  {ch'i)  Calm  ! 

•B*   hi  179,  (/^5z')  Oh  ! 

"^^  //ao  528,  Incorporeal ! 

-^  y^^'I79,  (/^5z)  Oh! 

^S/«//,  921,  Alone 

j^  lih^  538,  it  stands 

Wrt  'rh  719,  (^rr)  and 


^F\  ,:pu  717  not 

9^  '^az  307,  changes. 

II. 

^  ,<:/^£'w     47,     {chou)    Every- 
>  Chapter  25.         "^  where 

/<~T*  /zzw^  207,  [hsing)  it  goes 
ml  ^7'h  Jig,  {err)  and 
^\  ^:pii  717,  not 
"^^tar  846,  [it  is]  hindered. 

o 

"pT  'k'o  425,  It  can 

L/  '/  278,  thereby 

^^  jvei  1047,  become 

^^  .ifV^w  897, 

"T^  hid'  iS^{hsia) 

-^  'wM  605,  mother. 

g 
^^  ^zt^/^  1060,  I 

'^Ju  719,  not 

^n  ,c/i2  53,  know 

Ji  ^ch'i  342,  its 

^^    ming  600,  name. 
o 

i^  /55^"  1032,    [tzii]   I   charac- 

terise 
^  .c/;z  53,  (/^^^)  it 

PI  yuch,  II 30,  [and]  call  [it] 

H|^/ao'  767,  Reason. 


the  world's 


HS  ch'iang  366,  Constrained 
(Chapter  25.) 


TRANSLITERATION. 


185 


zvei  1047,  to  make 
^2    ming  600,  a  name 

^2,  M^*  53'  (^^")  ^or  it 
Pj  yueh^  1 130  [I]  call  [it] 
•^^  /a'  839,  the  great. 
^  ta'  839,  The  great 
Fj  yueh^  1 1 30,  I  call 
?^^  shV  764,  the  evasive. 
nW  shV  764,  The  evasive 
P*|  yueh^  1 1 30,  I  call 
1^  'J^^^«  ii37i  the  far. 
^^  'yuen  11 37,  The  far 
Pj  yueh,  1 1 30,  I  call 
jf^  'fan  126,  the  reverting. 

IV. 

^j^  ^w'  434,  For  [it  is  said] 

^"^  /'ao'  867,  Reason 

-^  ^a'  839,  [is]  great. 

o 
^f?  /'zV«  897,  Heaven 

^  /a'  839,  [is]  great. 

o 
^  tV  879,  Earth 

^  /a'  839,  [is]  great. 

o 
y^  jjuang  1043,  Royalty 

/m  j>77i,  1093,  (jv^A)  [is]  also 


•4^  /a'  839,  great. 

o 
^^"^^'"41.  (J")        [in  the 
th   ^cJumg\o^,{tsung)  \  ^^^ 

^*  'jm  1 1 13,  there  are 

pL]  5/^///.  708,  (55/V)  four 

"^;^  ^a'  839,  greatnesses, 

o 
ml   ^'r/z  719,  {err)  and 

y     wang  1043,  royalty 

^&  .c/z^  437,  dwells 

Jal  ^chH  342,  among  them 

— •  yih,  1095,  as  one 

^Bf  ,yen  1082,  there. 


iV    ^yaw  286,  (yV«)  Man 

^^p  ./rt  123,  follows 

^  tV  879.  earth. 

o 
^  tV  879.  Earth 

^-^  ^/"a  123,  follows 

^fr   /zVw  897,  heaven. 

o 
^|r   ,/Vt'w  897,  Heaven 

^•4^  ^_/a  123,  follows 

V^  ^ao'  867,  reason. 

J^  /ao'  867,  Reason 

/5  f*^-  ^^3'  follows 


(Chapter  25.) 


1 86 


lao-tze's  tao-teh-king. 


Q  tsz''  1 03 1,  {tzic)  the  self 
^7^  Ja7i  285,  like. 


^  '^2  879. 

""*  V/^'  721, 

•+•  shih^  768,       [>  Chapter  26. 

^  Zz^/i,  562, 

l^g  ^chang  22, 

2  chung'  108,  Dignity's 
ift  /^/z,  871,  virtue. 


^P  chmig'   108,    {t sting)    The 
^^  heavy 

J^  ,ze///  1047,  is 

^^  ^cJi'mg  407,  of  the  light 

?f^  ,>^aw  317,  {ken)  the  root. 

^  /5?Vz^'  994,  {chu7g)  The 
^-        ,  quiet 

jB^  ^zfefz  1047,  is 

^^  ^.sao'  954,  of  the  moving 

S'  ,chiim  418,  the  master. 


^^  ^chtmg  106,   [in  his]  all 

P  >//,  293,  (yz7z)  day 

'j^  y^z«^  207,  [Jising)  walks 

_,  0 

/^>   ,:pti  717,  not 

/z5i5,  departs  from 


tsz'  1030,  (/^z^)  the  baggage 
^  waggon, 

^g^  chiing'     108,    [tszing)    the 
"^  weighty. 

III. 
^^  .5W/826,  Though 

/g*  'yhi  1 1 13,  he  have 

^&  ^yiing  1 146,  magnificent 

J^  fizvan  474,  sights, 

:|ph  J'^w'  1090,  he  calmly 

^  V/z'z/  94,  sits 

^g  .c/i'^o  36,    [in  an]   uncon- 

cerned 
^7^    j'a^n  285,  manner. 


waz'  613, 


How  [is  it  that] 


shi  762,  (55//) 


p^  shan^ 

Ji    Jan  286,  (y^«)  man 


Therefore 


'^J//0  2I5, 

1^  r<:'a;z'   1040,   the   ten   thou- 

^^  sand 

^g  shang  772,  [cheng)  char- 


^  .^>'""  53.  (^^z^)  of. 


lots 


5/zaw^'   773,    {shetig)    the      rt  V/zz^  87,  the  master 
holy  ^ 

ffl]  'J'^'-  719.  (^''-'-)  yet 

(Chapters  25-26.) 


TRANSLITERATION. 


187 


j^  V  278,  as  to  ISl  .^"  ^°59.  have  no 

;§*  ^skdn  735,(5/z^w)  his  person  ^[  ^/i'<?/;  42,  rut  [and] 

M  .c/iVw^  407,  is  too  light  for  ^  ^sik,  985  (r/^z')  track. 

^/zV«897,  )       ^j^g  ^5Z!a«' 752,  Good 

K*  /z/a'  183,  {/isz'a)  )        "      '         q  ^JV^'^  1083.  speakers 

^?  ^ch'z'fz^  4oy,  being  too  light,  3^  z^z/  1059,  have  no 

HjJ  /5f/z,  956,  then  will  j^  /t/a  183,  [hsia)  blemish 

•^^  s/zz'/t,  769,  he  lose  ^m  /s^'/z,  959,  [and]  error. 

gch'cin  20,    (c/z^/z)   his  vas-  ^^  s/ian'  752,  Good 

o '  sals ;  ^ 

^»/sao'  954,   being  too  rest-  ^T  ^/z/'  338,  counters 

*^^  less,  "  ' 

HiJ  /irf/?,  956,  then  will 


•^^  5/t//!,  769,  he  lose 


53- 


^*  ,£:/zz««  418,  mastership  [the 


throne], 


^  ti'  879. 
*~*  'r/i'  721, 
•4-*  shih^  768, 

^/'sY/z.987. 
/^3   jchayin-  22,    J 


Chapter  27. 


3^5  'kHao  374,  Skill's 
ffl  yung'  1 149,  function. 


^fe  s/z«;z'  752,  Good 

^T*  Jii^^g  207,  {hsitig)  walkers 


5H£   ti^z^  1059,  have  no 

c/zVz^  51,  [chou)  counting 

tseh^  960,  bamboo  slips. 

sB  shayi'  752,  Good 

RH  /z '  676,  lockers 

oBt  z<7z^  1059,  have  no 

H^  fizvaji  472,  bolts  [and] 

*^  chieji'  386,  keys, 
o 

Py  \7-h  719,  (<?rr)  and 

^j\  ^fiu  717,  not 

Pj  7c'o  425,  one  can 

J^  Jz'ai  308,  open  [their 

o  locks] , 

^fe  shayi'  752,  Good 

;^il  ^/zzV/z,  376,  binders 


rchapters  26-27.) 


1 88 


LAO-TZE  S  TAO-TEH-KING. 


^^  ^wu  1059,  have  no  gj^  ku'  434,  for 

j^  shang  ']'J2,  (skeng)  rope      |B^.^"  1059,  there  is  no 
[and] 


»n  j'o/t,  1 1 17,  {yuek)  string, 

o 
on  /r/f  719,  {err)  and 

/^S  ,/?/  1059,  not 

PJ  'ife'o  425,  one  can 

wS  V/«V   359,   loosen    [their 
'-*'■  knots]. 


s/n'  762,  {ssii) 


Therefore 


=^,  sha7ig'    773,    {shejig)    the 
holy 
IV    .yaw  286,  (yVw)  man 

^p  chaiig  740,  always 

^fe  .s/^aw'  752,  in  goodness 

"^^cliiii   415,  saves 

71    ^yaw  286  {jc7i)  men  ; 

o 
WW  ^w'  434,  for 

4Ht  tvu  1059,  there  is  no 

sfe  t/i'z '  349,  outcast 

71    ^ya«  286  [jcn)  man. 
o 
^^  chatig  740,  Always 

•^B  5//a;z'  752,  in  goodness 

^-JT  i:/^^«'  415,  he  saves 

^ftzt/z^/;,  1065,  things, 


3^^/iV'  349,  outcast 

^J  zfz//z,  1065,  thing. 

o 
-^£shz'  762,  (55w)  This 

gH  weV  1054,  is  called 

^^  5z7z,  805,  (kst)  concealed 

Hfl    miyig  599,  enlightenment. 

III. 
J^  /cz/'  434,  Therefore 
^fe  5/ia«'  752,  the  good 

il    ^ya;z  286,  (y<?w)  man, 
^^  V/^e'  38,  the  one, 
^^  .i^"  717-  the  not- 
^fe  s//a«'  752,  good 

71    Jayi  286,  (y^w)  man 
j^  .^/«*  53.  {^^")  ot 
^fH  .5'^«'  758.   (-s^w)  is   the   in- 


structor 

'7C\ ./"  717-  '^^^  °°^" 

^E  5/^a;^'  752,  good 

fs.    Jixn  286,  {jen)  man, 

^^  V///  38,  the  one, 

r^  5/zaw'  752,  the  good 

y^  ^y?;?  286,  {jen)  man 
(Chapter  27.) 


TRANSLITERATION. 


i8g 


^  .c^ii  53.  {tzu)  of, 

^^  ,tsz'  1027  {Vzu)  is  the  cap- 

o  ital. 

^  .i^^^  717.  [Who]  not 

^^  kzvei'  484,  esteems 

^^  ,c/^V  342,  his 

Pfp  ,5///  758,  {ssu)  instructor. 

p 
^  ^wjiy  [Who]  not 

^^  w^az"  619,  loves 

^^  c/zV  342,  his 

^  /5^'  1027,  (/'^-z/)  capital, 

o 

^^  .5«z  826,  though 

'^  ^/zz    58,  intelligent, 

•^  to'  839.  greatly 

J^  ,7/zz  589,  is  bewildered. 
>g.  5/z/'  762,  (55Z/)  This 
gS  zf^e"  1054,  is  called 
^yao'  1077,  significant 
5^  ;wzao'  592,  spirituahty. 


^  /aw  126,  Returning  to 
^:P'o/i  710,  simplicity. 


j^.c/n53  [Who]  knows 

^^.<:/'/342,  his 

ff^Jiiuti^  214,  {/isz'un^)  man 
M?  hood, 

^'5/z^«    775,    (5//o«)     [and] 
j»,  keeps 

^,,<:/zV342,  his 

1^./^'^'    1033,    i^^u)   woman- 

;|=^  ^ti/<?z  1047,  becomes 


the 
world's 


y^  fie?i  897, 
f^  /lia'  183,  (/z5/a) 

^.4:7  34 1,  (/z5z)  valley. 
o 

J^  ^tf^z  1047,  Being 

^A-897.  )      ^,^ 

T^//m'i83,  {/ism)    (world's 

5^  .'^'^■341.  (/i^z)  valley, 
^f*  Chang  740,  the  eternal 


¥i' 


teh,  871,  (/^')  virtue 


,tr  879, 

J^  'r/z'  721, 
•4*  shiJi^  768 
/^/a/z,  647, 
ra  fhayig  22,     . 


^  ./^^  717.  not 

^  A515.  departs. 
o 
Chapter  28.       ^  fu  151,  He  reverts 

^  A'tw'z;  480,  [and]  returns 

^  ,yu  1 1 18,  to  [the  state  of] 
(Chapters  27-28.) 


I  go 


lao-tze's  tao-teh-king. 


S?.J"^^ii05        ^  an  infant 

5J  V/.720.  (--)(    ^^^'^- 


4B^  ^zvu  1059,  The  un- 
/W  S^^^  393.  limited. 


aU  «^'^"  53'  [Who]  knows 

"^  ,ch'i  342,  his 

j£j  i^«z"  706,  whiteness, 


XU  ''^^"  53.  [Who]  knows 
^i,  .<:/zV  342,  his 
^^^^yiaig  1 146,  glory, 


the 
world's 


t^'slieu    755,    (5/zozO     [and]       i^'sheu    755,     (.s/io?^)     [and] 

^  "*  keeps  "*  1 

^H*^  ,c/iV  342,  his 

ffl  Jiet  21%,  blackness, 

o 
^^  ^w<?V  1047,  becomes 

-4^  fien  897, 

*T^  //za'  183,  {hsza) 

^T"  s/^^7^,  767,  model. 

o 
y^  jZi/^V  1047,  Being 

h%  kia'  183,  {/isi'a)    ) 
z^  shih^']6'j,  model, 


4^^  j:7iang  740,  the  eternal 
jf^  if^Zr,  871,  (/^)  virtue 
^  .i^z^  717-  not 

•T^/V/i^  872,  (/^)  is  faulty. 

o 

jf^  ^1/  151,  He  reverts 

E^  -fezf  f?V,  480,  [and]  returns 
•^^5^  ^yii  1 1 18,  to 


,  keeps 

^1^  .<:/iV  342,  his 

^ij'u'  299,  shame, 

o 
^^  ^ztz/z  1047,  becomes 

^A'enSg7,  )      ^^^ 

-f  Ma   183,  iksza)    (world's 

^  '/^w  453,  vale. 
^  ^zt/fV  1047,  Being 

^ /^/a-  183.  (/ma)    (world's 

^gt  '>^z^  453.  vale, 

^r    chang  740  the  eternal 
^!  ^^A,  871,  (/^)  virtue 
T^  V/a/  612,  then 
J^    tsu  1014,  suflSces. 
^W  ^y^^  151,  He  reverts 
^^  kzvei.  480,   [and]  returns 
•^5^   ,>'?V  1 1 18,  to 


(Chapter  28.) 


TRANSLITERATION. 

*p,i^V^  710,  simplicity. 

^  ^r  879. 
if  P  .f^^  710.  Simplicity  "^  V/^'  721 

^  'san  724,  being  scattered,  -p  s/u7i^  768, 

^IJ  ^5e'//,  956,  {tse)  he  then  will        -^  'km  413, 

^  ,c>^a?/^  22. 


191 


jvei  1047,  make 

^^<^''^'^''    349.  vessels   [of  use- 

o  fulness]. 

^sMfi^r'    773,    {s/ien^)   The 

holy 
J^Jan  286,  (y^-zz)  man 

^Pjyw//^'  1 149,  utilising 

^^I'^'^^'SS.  (^^«)  them, 

^Ij  /5^/z,  956,  {tse)  then  will 

J^  ^2x^/z  1047,  make  [them] 

g  ,kzva?i  472,  oflScers 

<;^  Chang  27,  [and]  chiefs. 

J^-^m'  434,  Therefore 

J\^ta:  839,  a  great 

^Ij  chV  59,  (t/«7^)  administra- 
-^  tion 

^^j\  2^«  717,  does  not 

llU  ^-^o  428,  injure  [cut,  hurt] . 


Chapter  29 


^  jx>u  1059,  Not- 
^    zvdi  1047,  doing. 
I. 

Hap /.?z«//^967,  [chiafig]  [One 
^  who]  is  going  to 

^y^y»'  1 1 39.  desire 

.^  ?5'«  10 10,  (c/iw)  to  take 

fj'^  ^rh  719,  (^rr)  and 

1^  zf£?V  1047,  to  make 

J^  chi  53,  (/^^^)  it. 
o 

g*^tfz^  1060,  I 

W.c7iie?i'  385,  see 

jlj,  .tr/zV  342,  him 

/fv.i^«  717,  not. 

^S  /^//^  872,  (/c)  obtain  it ; 

W  V  278,  that  is  all. 

o 
^A.«897.  )     The 

-p/^m'  183.  (//«•«)  )^^P^^« 
(Chapters  38-29.) 


192 


lao-tze's  tao-teh-king. 


jjft  ,^^^««  737.  {she7i)  [is]  a  di 

*  vine 

^S  cJi'i'  349,  vessel. 

xf>  ./"  717.  Not 

"pT  'k'o  425,  can  it  be 

^¥  zvei  1047,  made, 

'fji  'j/  1079,  indeed. 
o 

^g  jt'//  1047,  [Who]  makes  it, 

^^  V/e/  38,  the  one, 
p^  -pai*  648,  mars 
^  .<^''«  53.  (^•s'?^)  it. 

II. 

"^  ^>^z7;.  67,  [Who]  takes  hold 
of  it. 


'che  38,  the  one 
•J^  5^z7e,  769,  loses 
J2  .<^''«'  53.  (^^z^)  it. 
^  /t«'  434,  Therefore 
^  ivuh,  1065,  of  beings 
^^  hzuo'  259,  some 
fy  ,>^z'«^  207.  {hsin^)  go  on, 
g^  7izvo'  1065,  others 
^g  ^57^2826,  follow, 
^jg^  7izvo'  1065,  some 


Bji^  ,c?i'id  loi,   (/swi )  breathe 

o  coldly, 

"mr  hivo'  1065,  some 

J^  ch'iang  366,  [are]  strong 

gg  y^zt^o'  1065,  Others 

^^,//z5ii,  [are]  weak, 

JoK  /zz^'o'  1065,  some 

gF7.saz94i,  succeed  [are 
_   o  filled  with  a  cargo] 

^gR  /^tfo'  1065,  others 

K§  Jizvui  261,  succumb  [come 

^'''b  out  vanquished] . 

III. 


*■"■'""( 


Therefore 


1^'^'278. 

^s/za;?^'    773,    {s?ie?ig)     the 
•  holy 

yy^  Jan  286,  O^w)  man 

;^^  c?i'u  445,  abandons 

^  5>^aw  738,  [shin)  pleasures 

o 
•j^  V/z'«  445,  abandons 

^ps/iaw'    73,   [shen)  extrava 

Q  gance, 

;^  V/!'«  445,  abandons 

^K  /'az"  848,  indulgence. 


PIU  /z«'  229,  {hsji)  breathe 

o  warmly 

gg  hivo'  1065,  others 

(Chapters  29-30.) 


— —  .Srt;z  723, 
'•^shih  768, 
^^  ,c?iati§-  22,    , 


■  Chapter  30. 


TRANSLITERATION. 


193 


chi^  392,  [and]  thorns 
^  ,sha7ig  742,  {sheng)  grow 
#W  .>'^'^  1082,  there. 
^  ^a'  839.  A  great 
^chiu7i  419, 


war's 


Ijjf  i^zV/z'  387,  Be  stingy 
;S(5  'zt/«  1061,  with  wars. 

I. 
J[^  V  278,  [Who]  with 

Jg  tao'  867,  reason 

yj^  ^-so'  1002,  assists 

Js^  Jd?i  286,  {Jen)  the  people's      j^!!  *^^"'  ^^'  (^""^ 

^^  '<^/zz^  87,  master, 

^^  'che  94,  the  one, 

^  .i^«  717,  not  '^  '>'^'^  1 1 13.  are 

J[^V  278,  with  jXj  Jiiung  213    {hsiu?tg)  bad 

:^  .i^/«^  698,  arms  ^p  /""^^^  634,  harvests. 

o 

ch'iang   366,   strengthens       ^  ^/z^//'  752,  {shan)  The  good 


Vz^z^'  175,  {hou)  sequence 
'o  [after] 

jj^\pi'  692,  surely 


y^  ,Vien  897, 


'che  ^S,  one 


rj'jj /r/z  7x9,  [err)  and 


.c/zV  342,  His 


^^shi'  764,  (55«)  business 
jr-j^  methods 

Jlj^'kao  171,  render  good 
»M  [make  welcome] 

Jg  Jizva7i  244,  repayment  [re- 
quital] , 


An  army's 


,shi  y^'B,,  {ssu) 

J5f  su'  817,  (5/zz^o)  place 

^^  [which] 

j^g  VZt'z/  94,  it  occupies, 


g^  V  278,  that  is  all  [then  he 
-  .0  stops] . 

;;j>  pi  717,  Not 

gfr 'y^a«  312,  dares  he 

DJf  V  278,  thereby 

^  /sVz  loio,  (f/z'/V)  to  take 

^^  ch'iafig  366,  by  force. 

^m'.^rt/o  489,  One  should  be 
_  resolute, 

jfjjl;?'/;  719,  {er}')  and 


^J  .ching  403,  briars  ^  zaufi,  1065,  {zuii)  not 

(Chapter  30.) 


194 


LAO-TZE  S  TAO-TEH-KING. 


^^  ,ching  405,  boasting  ; 

o 
fl^  'kwo  489,  resolute, 

ml  ^rh  719,  [err)  and 
/7I  z^«^,  1065,  [jvu)  not 
^-fe  /a,  122,  haughty  [bragging] 
■^^  '/fezf  o  489,  resolute, 
ffff  x'^^  719.  {err)  but 
^£  ix'm/z,  1665,  {vju)  not 
1^  ^chiao  368,  arrogant ; 
^&  '^2x/o  489,  resolute, 

rfff    V/i  719,   (^rr)  but    [only       H!  '•^''''  7^^' 

•"'•  when]  , 

;;j^  .i^^^7I7.  not  -J- s;«7^  768. 

^^  ^^^.  872,  (/^)  he  can  •"-*  >'^"^^'  ^095. 

j— ^^  V  278,  avoid  [it] ; 

o 
.^i  '^r<70  489,  resolute, 

mT  /r/f  719  (frr)  but 

>^  zfw/i,  1065,  not 

5S    ch'iang  366,  violent. 


^0  tt///'  1054,  is  called 

/fC  ,i>u  717,  un- 

ig[  /'ao'  867,  reason. 

_^   o 

y^  .i^«  717.  Un- 

ief  ^'^'^'  ^^7'  reason 

»&  V^ao  953,  soon 

f-\  'z  278,  ends. 


/z-  879. 


.^^ 


^chayig  22, 


Chapter  31 


-jg  'jV^w  1086,  Quelling 
1^  'wu  1061,  war. 


Afct  te/w/z,  1065,  (z^«)  Things 

|I-l*  eh-wayig'  114,  flourish 

H||  /5^/z.  956,  [and]  then 

•^^  'lao  508,  they  decay. 

Q 
H^  5/i2 '  762,  (if^z?)  This 


^^  ,/■«  142,  Even 

4^  fhia  351,  excellent 

£1  ,t>ing  698,  arms  [are] 

_   o 

/ys  ./«  717.  an  un- 

BjdB  siang  792,  {hsiang)  bliss 

^^  .<^/i2  53.  (^2^w)  among 

:gci  c/iV  349,  tools. 


(Chapters  30-31.) 


TRANSLITERATION. 


195 


^\  ^i>u  717,  an  un- 

^||^   siajig  792,  {hsiang)  bliss 

^^   (chi  53,  {tzu)  among 

:|S.  chT  349.  tools, 

^^  ,/<?V  136,  [and]  not 

^J  .cr/izVm  418,  a  masterly 

-^  V52'  1030,  (^^w)  man 

^  .<^/«*  53,  (^-s^w)  his 

^chH'  349,  tools. 
■    o 
/|>  ,/z^  717,  [When]  not 

^^teh^  872,  (/e')  he  obtains 

^'-  pJ  V278,  avoiding  [it] 

'^^cMun   418,  The  masterly       jjO"'',.;,  719.   ^err)  and   [then 

•-^  'tsz'  1030,  (/^•w)  philosopher 


Mjzvuh,  1065,  (zt/w)  [all]  be- 
g^  /izfo.  259,  [are]  likely 
^^  zf  2^'  1063,  to  detest 

yC.  .<^''"'  53'  (^^")  them. 
j^  /jm'  434,  Therefore 
"/^ 'ytu  1 1 13,  [who]  has 
Jg  /ao'  867,  reason, 
^^  V/ze  38,  the  one, 
/f^  ./«  7171  iiot 

^S  V/tw  94,  dwells  there  [re- 
^^  lies  on  them]. 


only] 
yung'  1 149,  he  uses 


^&  film  437,  while  at  home, 

0  j]  ^5^^,  956,  then 

•^*  yfezf «  484,  he  esteems 

"fx"  '^"^^  1002,  the  left. 

^3  ^'ww^'  1 149,  While  using 

JE^  ,:ping6g2>,  arms 

H|J  tseh,  956,  then 

'■^*  kTJuir  484,  he  esteems 

^^  >'2w'  1 1 15,  the  right. 

JjJ  .^2*^^698, 

^  V/i^'  38, 


Arms  [are] 


^  ,chi  53,  (/^z?)  them. 

III. 
<|^  ^^'z^w  899,  Peace 

^fe /aw'  853,  [and]  quietude 

^^  z<yf?V  1047,  he  makes 

«  •  [holds] 

J^'shang  741,  high. 

^.5/z/w^   771,    (sheng)   Vic- 
^^  torious  [he  is] 

fjfrt  \r/t  719,  (e-rr)  but 

^.//^7i7,  not 

aw  V«^7  586,  enjoys  [it] ; 


rjft  \r/j  719,  {err)  and 
(Chapter  31) 


196 


LAO-TZE'S  TAO-TEH-KING. 


^^'^^'2586,  [who]  enjoys  ^S^shi'  yO^,  {ssii)  aSairs 

^  .^>^«  53.  i^^^^)  it  [a  victory]        ^^  shayig'  741,  we  honor 


e° 


che  38,  the  one 
-^  s7ir  762,  {ssu)  this  [means] 
^f  554.  [he]  likes 
^(^sJiah^  731,  {sah)  to  kill 
y^  ^ya«  286,  {jen)  people. 
"y^  ,fu  142,  Now 
^^^^"  554.    [when]  one  likes 


tso  1002,  the  left. 


shah,  731,  (5a/f)  to  kill 

y^  ^/aw  286,  (7V«)  people, 

^§*  V/z(?  38,  the  one,   ' 

^IJ  /5^/z,  956,  then  he  will 

y[>  ,i^z/  717,  not 

Pf  '>^'o  425,  be  able 

\^  V  278,  thereby 

ij^  /d'/z,  872,  (/^^)  to  obtain 

Jjl^  c//z '  61,  his  wishes 

^*  ,yu  1 1 18,  in 

^^V.«897.  )      the 

^/z/a'i83,  ihsza)   )  empire 

.^^  V  279,  [a  final  particle] 


IV. 

"g  /^2  391,  In  propitious 


o 

jXj  Jiiung    213,    {hsiutig)    In 
^  unpropitious 

^h  •^'^^^''  764,  (s5m)  affairs 

'fpj  shang'  741,  we  honor 

/^  yz'u'  1 1 15,  the  right. 

o 
|j^  ,/'/V«  689,  The  assistant 

y^  fsiang  967,  {chiang)  array 

.^  .chiiin  419,  leader 

/Q"  ,<:/z«  437,  sits 

yrl  Vso  1002,  to  the  left. 
o 

I  ^  shang  741,  The  superior 
j^  /siang  gdj,  ) 


f^  ,chu  437,  sits 

/^  yiu'  1 1 15,  to  the  right. 
o 

g  ^yen   1083,    [This]   means 

o  [that] 

f^  ^chil  437,  occupying 

^  I*,  'shang  741,  a  superior 

^^^  shV  765,  position 

•0 

^ij  /s^//,  956,  then 
j;;^  '/  278,  according  to 
•^J^  ,sang  725,  the  funeral 


(Chapter  31. 


TRANSLITERATION. 


197 


jjj®  7^*  520,  ceremony 

J^  'ch'u  94,  is  managed 

"^  .chi  53,  {tzu)  it. 

o 
2|^  5-^a/z.  731,  {sah)  The  kill- 
'C^  ing 

71    i/aw  286,  (7VW)  of  people 

^^  chu7ig^  108,  {tsung)  multi- 
'^^  tudes. 

^^  Vo  909,  many 

o 
VA  V  278,  with 

^F  ,^eV668,  sorrow 

^^^  .w^az  619,  [and]  lamenta- 
tions 

^^ch'V    396,    [we  ought   to] 
weep 

J^  .tr/iz  53  (/z«)  for  them. 
o 

^^  c/za«'  45,  [When]  In  war 

y^  ^sha7ig  771,  {sheng)  a  vic- 
tor 
JLI   V  278,  according  to 

45^   iSang  725,  the  funeral 

HlM  ^^  5^°'  ceremony 

]^^  V/z'z^  94,  must  be  treated 

^  .chi  53,  {tzu)  he. 
o 

g^  //'  879, 

lir  .5aw  723 

—J-  shih^  768,       }■  Chapter  32. 

*  'r/z'  721 

^^  (Cha)ig  22, 


s/it/ig'  773,  Of  holiness 
^^/f,  871,  the  virtue. 


5^/rto'  867,  Reason, 

^   chayig  740,  in  its  eternal 
^^  aspect, 

^^^Z47^^  1057,  is  un- 

i^   miyig  600,  nameable. 
o 

*P.i^'?^  710,  Simplicity 
3§JS  .5z^z"  826,  {shici)  though 
/]>  'siao  795,  {shiao)  insignifi- 

XA^«897.  )      the 

^  /./a-  183.  (/^sm)   i  ^^"^^^ 
/]%  ,/«  717,  not 
tt^  'kan  312,  dares  to 

E^  ch'an   20,    {cJieii)   subjec 

[it]. 
X^Jieu  174,  (/^oz^)  Princes 

Ip^zi/aw^  1043,  [and]  kings 

^^  *b/z,  296,  (7'^)  if 

tt^  nang  616,  {netig)  they  can 

^Hp  '^/z^M  755,  {sJioti)  keep  it, 

o 
1^  zt/^«'    1040,    the  ten  thou- 


sand 
Q^l  ivuh,  1065,  {zuu)  things 

H^  Jisiang  967,    {chiang)   are 
_^  going 

B  /5^^"    103 1,    (/"^w)  of  them- 
selves 


^'piti  695,  to  pay  homage. 


(Chapter  31-32) 


1 98 


LAO-TZE  S  TAO-TEH-KING. 


y^  f'ien  897,  Heaven 

^  tr  879,  [and]   earth 

/KU  ^siayjg  790,  (Jisiayig)   mu- 
*  ^  tually 

'^S  ho  21^,  combined, 

L^  /  278,  thereby 

j^p  Chiang'  364,  drop 

*H*  ,^«/2  310,  sweet 


^P- 


/«'  557,  dew. 


^^  'wzw  597,  The  people 
^^L  mo'  603,  will  have  none 

J2-  '^^^*  53'  (^^^^  ^^  their 

'^*'  //w^'  546,  commanders, 
o 

{f\}  Irh  719  [err)  but 

^  ^5^"   1031,    {tzii)  of  them- 
^,  ^  selves 

J^  ,c^«w    418,    they    will    be 
«  righteous. 


^  'shi  761,  (5sz^)  [When]   at 

*|jc:/f2'  59,  creating  order 

/a  'yi'u  1113,      )  [it  becomes] 
•"  [  the 

^^  rning  600,   )     nameable. 


y^i/^i  142,  then 

/m  >'z '  1093,  in  turn 

^^  /siang  967,  {chz'ang)  one 

is  going 
^n  <^'^^^'  53.  (^^^<^)  to  know 

jl*  'chi  56,  where  to  stop. 

4pn  ,t/z/  53,  (/^«)  Knowing 

It*  'chz  56,  where  to  stop 

Pif^"*^^7.(^/^«^))i3therea- 
^7  278.  f  son  why 

yj^  ,^«  717.  there  is  no 
y'^tai'  846,  danger. 

III. 

i^/z"  681,  To  illustrate  : 

J^^ao'  867, 

^  ,c//2  53,  (^-s-w) 

y^tsaz"  941,  being 

3l^A.«897.  )    i^th, 

-pr /"«'  183.  (/^««)    r^i^^"^^* 

o 
^f^.jym  1 1 12,  resembles 

III  ,chzu'a?i  119,  rivers 


Reason's 


yarning    600,     [When]     the       j^f^ /cz/,  453,  [and]  streams 
*~^  nameable  *-* 

^^yt'  1093,  also 

E^chz'  339,  already 

TS'y^'u  1 1 13,  exists 


"^^  .^'^"*  53.  (^^^^)  [in  their  rela- 
^"-^  tion] 

"k^  ,yii  1 1 18,  to 

}T  f^^^*^§^  362,  great  rivers 
(Chapter  32.) 


TRANSLITERATION. 


199 


^^  'hai  160,  [and]  the  oceans, 
•nl  'ye  1079,  indeed. 


Q  tsz''  1031,  {tzu)  Himself 

^^.5/zaw^  771,  {she.ig)  [who] 
^^^^  conquers 

^  V/i^  38,  the  one 


nS  ch'iajig  366,  is  mighty. 

^QJ  .^'^«  53.  [Who]  knows 

^  .s/////.  768,       [  Chapter  33.        /S  ^^^"  '°'4.  contentment 

^^  V/ze  38,  the  one 


/'^•'879, 
.5««  723, 


^sa7i  723, 


;35ii 


chang  22, 


^w'  148,  is  rich. 


^  i^zV/z'  688.  To  discriminate 
:j^   teh,  871,  virtue. 

I. 

kn  ,c?ii  e,^,  [Who]  knows 

Ji    Jmi  286,  (/(?«)  others 

^^  V/i^  38,  the  one, 

:^  ir/zz"  58,  is  intelhgent. 

g  /5^"  1031,  (/2-z2)  Himself 

-^  ,<^^ii  53>  [who]  knows 

;^^  V/j^'  38,  the  one 

BQ  ^wzw^  599,  is  enlightened. 

o 
^  .s>%aw^  771,  (s/ieng)  [Who] 

conquers 
y^  ,yaw  286,  (j'e/i)  others 

^^  V/z^'  38,  the  one. 

y^  yiu  1 1 13,  has 

j\  li'  536,  force 


5S  S^^'^^^^S  366,  [Who]  dares 

•fy  .-^zw^  207,    {hsiyig)   to  act 

,  [move] 

^§*  V/ze'  38,  the  one 

/Q  'j'z><  1 1 13,  has 

Jn^  chV  61,  will. 

^   o 

^\  ^i>u  717,  Not 

^^  5/zz7z,  769,  [who]  loses 

^^  .c/zV  342,  his 

f^  sic'  817,  [shuo)  position 

^3  V/z^'  38,  the  one, 

^^'cJihi  413,  lasts. 

III. 
^  '54?'  836,  (55Z/)  [Who]  dies 

fj^  ;r/z  719  {ej-r)  yet 

/[\  ,/z<  717,  not 

T*^  zuayig  1044,  perishes 


(Chapters  32-33-) 


200 


LAO-TZE'S  TAO-TEH-KiNC. 


'die  38,  the  one 


S^  ^shang  742,  {sheng)  living, 


sheu'   757,    {shou)   is  long        ffrl  .'r/^  719,  {err)  yet 
lived  [immortal].        '"'' 

^  .i^w  717,  not 


^^^'879. 
•—^^  ,s««  723, 

•|-  5/5z7z,  768, 

|7t|  sz"  836. 
^^^  c Jiang  22, 


Chapter  34. 


/s'^-'  1033,  [tzu)  it  refuses 
[them]. 


JjrJ  ,kung  460,  Merit 

^  fKang  77,  (r/zfw^)  it  ac- 
^  quires, 

^[>  ,^z<  717,  [but]  not 


A>      .^       „      ^  ^^  jniyig  600,  the  name 

ft  7a«  289,  Trust  *^ 

^     ck'zng  77,  in  its  periection.        yQ  'yiu  11 13,  [it]  takes. 


-J^  ^a'  839,  The  great 

^^  /ao'  867  reason 

^rj/aw'  128,  is  all-pervading 

^  Jn'iyg,  {hsi)  Oh! 

^  .c/^V  342,  It 

pT  'k'o  425,  can  [be] 

ytr  'tso  1002,  on  the  left 

^^  yiu'    1 1 15,    [and]    on    the 
-H  right 

*6^  zfaw'   1040,    the  ten  thou- 
f^  sand 

tfWl  zf«/f^  1065,  (tfw)  things 

*r3p  ^/i!?''  761,  (55Z/)  relying  on 

^  .f//z  53,  (^^z^)  it, 

JU[  V  278,  thereby 


^^  ngai'  619,  It  loves 

^^  'yang    1072,    [and]    nour- 
'^^  ishes 
jg^  zf^/z'   1040,    the  ten  thou- 
^^  sand 
^1  Z£/z/7z,  1065,  (zf  z/)  things, 
o 

jJJ  v/^  719.  {^^^)  yet 

/i\  ,^M  717,  not 

^£  ^zf^z  1047,  act  as 

~f>  V/zz^  87,  [their]  owner. 

■^^  chayig  740,  Always 

^K  ^zf  z/  1059,  it  has  no 

-^Tjzz,  1 139.  desires. 
Pf  *k'o  425,  It  can  be 

^y  jning  600,  named 

«^^  .jz^  1 1 18,  with 


(Chapters  33-34-) 


TRANSLITERATION. 


201 


/K  'siao  795,  {hsiao)  the  small. 

o 
^^  zvdn'  1040,  The  ten  thou- 
*^  sand 

^Izt^w/z,  1065,  (rt^//)  things 

^^  kzvei^  480.  return 

~^§.v^«  1082,  thereto. 

o 
rrtl  '^r/^  719,  (^rr)  Yet 

,/T\  ,_^z^  717,  not 

^^^tfeV  1047,  it  acts  as 

^  V/jz^  87,  [their]  owner 

o 
"pT'^'o  425,  It  can  be 

^K    rnirtg  600,  named 

jS  ^tffV  1047,  as 

•-^  ta'  839,  the  great. 


fi^  chang  77,  [cheng)  accom- 
'^-^  plish 

J^  .f:;^^•  342,  his 

*J^  ta'  839.  greatness. 


1^  ti'  879. 
— -^  ,sa«  723, 
•4-  shi?i,  768, 
JX  'zvii  1060, 


rte. 


^chayig  22, 


Chapter  35 


frt  ^y^'^  287   Benevolence 
^  ^^/f,  871,  virtue. 


..,..,,-,, 


Therefore 


j|[B,  shang'    773,    [sheug)    the 
^  holy 

iV   ^yaw  286,  (y<?w)  man 

^^  ^chimg  106,  {tsung)  to  the 
'  end 

y^  .^"  717.  iiot 

^i  ^zt/<rV  1047,  acts  as 

jC  tcC  839,  the  great. 

o 
rt^  ^«'  434,  Therefore 

H^  nayig  616,  {neng)  he  can        j^K.  ^fing  701,  peace, 
(Chapters  34-35-) 


iT^Zi^,  67,  [Who]  takes  hold 
of 
-4^  to'  839,  the  great 

^^  Slang'  792,  {hsiang)  form 

c 
5^/V.;z897.  )      the 

■*|^  /tza'  183,  {ksz'a)  )  ^ 

^ir  'zvang  1044,  goes  [to  him]. 
o 

^h'waag  1044,  [It]  goes 

Fm  '^r/f  719,  (^rr)  and 
/}\  ./«  717.  not 


^K  /z«z'  161,  is  injured. 

o 
i^  ,ngan  620,    Contentment 


202  LAO-TZE's  TAO-TEH-KING. 

5^  fai '  848,  rest  [is  there]. 


P^ 


II. 
/<?■'  554,  Music 


£^'yu  1 125,  and 
'gfl]  'V/it  720,  {err)  dainties 
1^  'kzuo  490,  the  passing 
^k'o'  429,  people 
It-  'c/n  56,  {Izii)  make  stop. 

m  ^^o'  867,     ) 

>•  Reason's 
^  .cZ/z  53,  (^^/^)   ) 

H^.  ch  71  98,  going  out  of 

PI  k'eu  331,  {kou),  the  mouth 

J^  i^a/z'  853,  [how]  is  insipid. 

yCjJiu  224,  Oh! 

^  .c/zV  342,  it 

^if£  zvu  1059,  has  no 

j^b  zvei  1053,  taste. 

_^  o 

TfiM  5/^2"  763,  (55m)  [When] 
''^*^  looked  at 


^  ,i^w  717,  not 

J^  .if.sz<  1014,  is  enough  to 

p^  ^zfaw  1 04 1,  {zven)  be  heard 
g 

f^yun^'  1149,  The  use 

*^  .<:/zz  53,  (i'^w)  of  it 

/^^  .i^«  717,  not 

P]  'k'o  425,  can  be 

^J^(:/^z'  339,  exhausted 
o 

•^  ti'  879. 

—  ^san  723, 

•"I-  shih^  768,       [>  Chapter  36 

^^  /«//,  562, 

]^T  ^chayig  22, 

1^  ^juy^V  1050,  The  secret's 
^    miyig  599,  explanation. 


M^  fsiang  967,  [chiang)  [That 
^^'^  which]  is  going 

;5sjji»>'''^'  1 137,  to  desire  [viz.,  to 
W^  have  the  tendency] 

[j^hih^  203,  [hsi)  to  contract 


jj^  .<^'^«  53.  {i^ii)  itself, 


^  .<^'^2  53.  (^^«)  it 

^  ,/z^  717,  not 

Fi  ^/5M  1 01 4,  is  enough 

^  c/«Vw'  385,  to  be  precious.        jC^i^/'  692,  surely 

g^^  /mggo6,  [When]  listened        ^  kii  435,  assuredly 

^  .<^>^«"  53.  (^-2^^^)  to  it,  HM  ^chafig  22,  has  extended 

(Chapters  35-36.) 


TRANSLITERATION. 


203 


^y  .chi  53,  {tzu)  itself. 


jtsiang  967,  {chiang)  [That 
which]  is  going 

iSfrjV'"'  1 137.  to  desire 
^^joh^  295,  (7V)  to  weaken 

^  Shi  53    [tzu)  itself, 

o 
i^/z"  692,  surely 

Jgl  ^«'  435,  assuredly 

5S  ch'iangi66,  [has]  strength- 
ened 
21  '^'^""  53'  (^^"^  itself. 

jj^  Jtsiang  967,  {chiang)  [That 
^^  which]  is  going 

-g^j'w'  1 137,  to  desire 


feT  138,  to  ruin 

kL,  .^'^"'  53'  (^-^"^  itself, 
o 

ijjj^/z'  692,  surely 
j5|  ku'  435,  assuredly 


fe  //zw^^'     205,     {hsing)     has 
^  raised 

^  ^chi  53,  (/"^m)  itself. 
o 

*J^  ^tsiafig <^6'] ,  {chia?ig)\T\idii 

'*^  which]  is  going 

^^yu'  1 137,  to  intend 

^^  /o  913,  to  deprive 

^  ,<:/zz  53,  (/^i<)  itself. 

o 
ij/\J>i'  692,  surely 

j^  kii  435,  assuredly 


■^  ,cki  53,  (^2m)  itself. 
o 

II. 

•j^s/rz'  762,  (55«)  This 

gB  zt'/z  •  1054,  is  called 

^W  .z^/z'io50,  the  secret's 

BH   ming  599,  explanation. 

,0 
21^  ^Vm  294,  {jou)  The  tender 

MMy*^-^^-   295,    (y^)     [and]     the 

weak 
^•,s/za«^  771,    {sheng)   con- 

j^lj  ,kang  318,  the  stifE 

^^ch'iang    366,     [and]     the 
strong. 

III. 
^  ,_y«  1 1 19,  [As]  the  fish 

/]>  .i^«  717.  not 
pT'^'o  425,  should 
TjO*  t'o  914,  escape 
fp  ,j«  iri8,  from 
JHH  _j7<^n,  1131    the  deep, 

o 

g  ^^tt^o  491.        \  tso]  the 

^|J/z*52i,  sharp 

;^^  r/z'z'  349,  tools 

^  q 

yf\  ./«  717.  not 


J3E'j«ii25,  [it  has]  endowed       "gj  >^V  425,  should 
(Chapter  36.) 


204 


lao-tze's  tao-teh-king. 


jy  i  278,  thereby  t^  'skeu 

yj^  s/u"  763,  {ssi'i)  be  shown 

J\^  Jan  286,  {jen)  to  the  peo- 
o  pie. 

|g  '^-  879. 

_"-^_^  ^san  'J2'i, 

"Y  shih^  768,       \  Chapter  37. 

*Xj  ^-sV/z,  987, 

^i   charig  22, 


755.  (-s/zom)  keep  [it] 


^  ^ix/eV  1047,  Administering 
j^  ching'  76,  the  government. 


^^  tao'  867,  Reason 
^*  ^chang  740,  is  always 
4fflE  i^<^'?<  1059.  non- 
"^  ^zt^-^/  1047,  action, 

Q 

ffj]  '/''^^  719.  {err)  and 
^^  ^Z£/z/  1059,  nothing 
]^  ,i^z^  717,  [remains]  un- 
^  ^tt'//  1047,  done. 


^^  tt/aw'   1040,    the  ten  thou- 

^1  zt^w/z,  1065,  {zuti)  things 

J[^  fsiang  967,  {^Chiang)  will 

g  /5^"   1 03 1,   (/^zif)  of  them- 
..  selves 

TTj  ^^<''<^'  240,  reform. 
o 

'fj^  /zaya'  240,  [If]  reformed. 

\^  \rh  'Jig,  (err)  yet 

'^yii  1 1 37.  they  may  desire 

J^lso'  1005,  to  stir. 
o 

*Q*  ^2^7^   1060,    I 

71^  /si'ang  967,  [c/nang)  will 

^  ^/za«'  17,  pacify 

^1^  .'^>^«*  53.  (^^2?)  them 

^  V  278,  by 

4te6  ^zvzi  1059,  the  un- 

^^  jning  600,  nameable 

>ff  p  .^'m  710,  simplicity. 


^  ,>^^?^  174.  (/^oz^)  Princes  ^  j^^,  1059,  The  un- 

^  ^zt/aw^  1043,    [and]    kings        xg  ^weVz^o-  600,  nameable 
^y^/z,  296,  U^)  if  jj^  .^;^^•  53,  its 

gg  nang  616,  (;/^«^)  they  can       ;^|^  ./^,  710,  simplicity 
(Chapters  36-37.) 


TRANSLITERATION. 


205 


/J\\  yt\  1093,  in  turn 

tjfi^  ^tsiaug  967,  [chiang)  will 
7Y^  [afford] 

yp.i^«7i7.  not 

^^jyw'  1 1 37,  to  desire  [to  lust]. 

^f>  ,/«  717.  [There  being]  no 

i^jjfyii'  1 137.  desire, 

PJ   z  278,  thereby 

^^  tsmg'  994,  {ching)  there  is 
"^  rest. 

•9?^  /'zWz  897,  )  [Then] 

-^^  [    the 

^T^  Ma'  183,  [hst'a)  )  world 

jU^  /sia?ig  967,  {chiang)  will 

f^  ^5^"  1 03 1,  (i'^z^)  be  self- 

^iS^ting'  905    {che?2g)  enrap- 
'^S  tured. 


K  ^/a  183'  (/isz'a)  the  latter 
T^  /'zVw  690,  part. 

|g  ^z'  879. 

— —  ,5a«  723, 

•4-s/!//!,  768,       j>  Chapter  38. 

^^a/z,  647, 


-¥► 


fihatig  11,    . 


^  /?<«•  566,  a  discussion 
^  teh.Z-]!,  of  virtue. 


y'shang  741,  Superior 
^^^^/z,  871,  (/'^)  virtue 
yq>»  ,iiu  717,  is  un- 
:^^/<./i^  871,  {te)  virtue. 

•^^shr  762  (55w)  ^ 

>■  Therefore 

/H*  'j7«  1 1 13,  it  has 

^^  teJi  S71  Ue)  virtue. 

o 
^K^  /«■«'  183,  (ksta)  Inferior 

^/^/r,  871  (i-c)  virtue 

^>  ,^«  717,  not 

^Q^shzVi^  769,  loses 

i^^teh,  871,  (/^)  virtue, 

'^^s/n'  762  (5.SZ/) 

^IfH'zf?^  1059,  it  has  no 

1^^ /£■/?,  871  (z*^)  virtue. 
o 
l-»  'ska/ig  y^i,  Superior 

^S^  teJi^  871,  {te)  virtue 

a 
4nH  .z^'«  1059,  is  non- 

^i  ^zf^V  1047,  action. 

hVl  \rh  Jig,  {err)  And 

4ni£  zvu  1059,  it  has  not 

L/  'z'  278,  thereby 


therefore 


(Chapters  37-38.) 


2o6 


lao-tze's  tao-teh-king. 


^^  jvei  1047,  pretensions. 

o 

"T**  7n'a'  183,  (/z5za)  Inferior 

l^^/^/z.  871,  {iS)  virtue 

^i  ^zf/z"  1047,  is  acting 

J^  ^chi  53,  {tzu)  itself, 

tm  V/z  719,  (tfrr)  and 

/Q  'jz«  1 1 13,  has 

VA  V  278,  thereby 

j^  ^zt^^^e  1047,  pretensions. 
a 
p^^  'shayig  741,  Superior 

4~  ^yaw  287,  (^V^O  benevolence 

Se,   juy/e*  1047,  is  acting 

■^  'chi  53,  (/^-i/)  itself 

hW  '  rh  719,  (^rr)  but 

jffi  ivu  1059,  not 

rj  V  278,  thereby 

^^J^^i  1047,  pretends. 


II. 
j-  'shang  741,  Superior 

^^z'  280,  righteousness  [jus- 
^^  tice] 

•1^  ^zt'/i  1047,  is  acting 

">^  ,c/iz  53,  (/2?^)  itself 

rfrj  \r,^  719,  (^rr)  but 

P&  '^zw  II 1 3,  has 

VA  V  278,  thereby 


^^  XV ei  1047,  pretensions. 
o 
|-»  'shayig  741,  Superior 

w®7z"52o,  propriety 

^  ^zf«  1047,  is  acting 

"^  ^chi  53,  (/^«)  itself 

tm  \r/z  719,  (^rr)  but 

J^  wo'  603,  when  no  one 

■p^  ,c/iz*  53,  (/2^m)  to  it 

]f^,>7w^  1 106,  responds. 

o 

^ij  tseh,  956,  (/5^)  Then 

^M  ^Jang  290,  it  stretches 
^^  j^z"  678,  (^d-z)  its  arm 
nn  'rh  719,  (<?rr)  and 
\P}  J^^W  291.  [Jcng)  enforces 

^^  .t/i2  53i    (^2'2^)   it. 

Ill 
]J^  /^z^'  434,  Therefore 

«^b»  5/zz7z,  769,  when  one  loses 

1^  /ao'  867,  reason 

rffi  '/7z  719,  (<?rr)  and 

1^  heti'  175  (/zoz/)  then  [there 
*^  is] 

^^  teh,  871,  (^^)  virtue. 

IX? 

'y^  shih^  'j(i(^,  One  loses 

i^  teh^  871,  (^^)  virtue, 

WW  '^rA  719,  {err)  and 
(Chapter  38.) 


TRANSLITERATION. 


207 


f^  heu'  175,  [hou)  then  [there  ^i^^^'^^^^,  77°.  knowledge 

'^  is]  "^'^-^ 

^T^Jan    287,    {Jen)   benevo-  ^^  V/i^' 38,  that  [is] 

o  lence.  ^=J, 

•^  5/^^7^,  769,  One  loses  i^  tao'  867,  reason 

A~^  ^jan    287,   (y^w)    benevo-  "^^  ,c/iz  53,  (/^w)  in  its 

*^  lence  '^^ 

fj^  'r/i  719,  (i-rr)  and  3§  hzva  239,  [mere]  flo^ 

^J  heu'  175,  (//oz<)  then  [there  fjjj  \r/z  719,  (rrr)  and 


^^z"'  280,  righteousness. 
'y^sJiih^  769,  One  loses 
^^  ?■'  280,  righteousness 
lyj  V/i  719,  (^r?-)  and 

Jp  ^^z^'  175,  (//o//)  then  [there 

-a  is] 

J|[g7z52o,  propriety. 
o 

IV. 

dt  'y^^  142,  Now 

wM  Vz  520,  propriety's 
^r  'che  38,  things  [are] 


j^  ^j«  1 1 20,  ignorance 
^P '5/zz  761,  (55«)  beginning. 


5/z2'  762,  {ssii) 


J|^Va78, 

-j^  /a'  839,  a  great 

^^  Chang'  25,  large 


>•  Therefore 


d&  ^fti  142,  organiser  [man  of 


affairs] 


ch'u  94,  dwells 


^  .chung- 106,  {tsung)  loyalty       jff^  .c/zV  342,  in  its 
^^  sin'  807,  [hsin)  [and]  faith        f^f  /z^z/'  176  (/zozz)  solidity 
j^  ,cfn  ^-i,  [tzii)  in  their  ^\  ,_^z/  717,  [and]  not 

m^  :Po'  705.  attenuation 
Fffj  \;'/z  719,  (^rr)  and 
"^r  hvan'  570,  disorder 
j^  .^^""  53.  (^^^)  in  its 


'^ 'shell   756,    {shou)  begin-       j^  .^r/z'z  342,  in  i 

o  nine  ;  ^^ 

R|J  /5'zWz  98 i(<:/zzt'zz)  premature        -S' 

(Chapter  38.) 


•^^  .c/z/z  437.  abides 
^[^  ,ch'i  342,  in  its 
ym  /<?'  705,  externality, 
J^  V/z'zz  94,  He  dwells 
its 
/zz7z.  769,  fruit, 


2o8 


lao-tze's  tao-teh-king. 


5c  /'zVw  897,  Heaven 
^^teh,  872,  [te)  attained 
—  yi^  1095,  unity, 
JL^  V  278,  thereby 


/T\  ,fu  717,  not 

;^B  ,<:/z«  437,  abides 

y.  .cAV  342,  in  its 

3p  /^^t/a  239,  flower. 

o 
jl^  >%z/  434,  Therefore 

■j^  V/f'«  445,  he  avoids 

^  '//  674,  the  latter, 

^.Mi  /^^^  872,  (/^)  attained 
ff^  75'//  loio,  (c/j'«)  and  choses        •"  '* 

—  yi ^  1095,  unity, 
I^  V  278,  thereby 


firt  ^ts'i?ig   995,  {ching)   it  is 

o  clear. 

J[^  //•  879,  Earth 


>:9 


jj;j^  'ts'z  1034,  (/^«)  the  former. 
o 


^ti'  879. 
— *  ,5a7?  723, 
-f-  shih,  768, 

~^  <cha7ig  22,    ^ 


Chapter  39. 


jj  /a/i,  123,  Law's 
j?fc  "/aw  655,  root. 


Of  old 


^  SZ'/t,  802,    (/f5/) 

^  .r/iz  53,  (/^z/) 

^  ^e/z.  872,  {tc)  those  who 
n^  tained 

~^  jz'  1095,  unity 

^^  V/ze'  38,  the  ones  [are] : 


at- 


j^ning  637,  it  is  peaceful. 

jprtj  ^.s/zaw  737,  {sheyi)  Spirit 

^^teh^  872,  (/^)  attained 

— •  _yz\  1095,  unity, 

13/  V  278,  thereby 

^^  y^'w^  543,  it  is  mental. 

o 
"^^  'ku  453,  Valleys 

^a  /^/z,  872,  [te)  attained 

m.^^  yi,  1095,  unity, 

J^Jf  V  278,  thereby 

^^L^yiyig  1 106,  they  arc  filled 
o 

mzL'dn    1040,  The  ten  thou- 
sand 
i^  zi7^/;,  1065,  (zi'w)  things 

^M  /r/f,  872,  (/'^)  attained 

___»_y/,  1095,  unity, 


(Chapters  38-39-) 


TRANSLITERATION. 


209 


l^  V278,  thereby 

^  ,s/mn^  742,   {shen^)  they 
have  life. 


heu  174,  (/eo?/)  Princes 

"T*  ,^^«??^  1043.  [and]  kings 

^  ^^y^,  872,  (/^)  attained 

— —  yi,  1095,  unity, 

o 
j^  V  278,  thereby 

^  ,ze^/z  1047,  they  become 
5CA-897.  )     ^,^ 

jg<:/m«^'  75,  (r//^w^)  stand- 
^,<:/eV342,  That  which 
^^/!z'  58.  produces 
^  .<^'^«'  53.  {^2u)  it 
— *>^z;  1095,  [is]  unity, 
fff/  '>'^  1079.  indeed. 


^  /'?V;/  897.  Heaven, 
31^  ,t^^z<  1059,  were  it  not 
Jiy,  'z  278,  thereby 
^  /^'zV  995.  (^/««^)  clear, 

o 

5}^/5m;/^    967,    {chiajig)    it 
^^  would 

]^'/b'/V;;^422,  presumably 

'•*  lieh^  531,  crack. 


:^^z'879,  Earth, 

J{{c  zvu  1059,  were  it  not 

]^^  V  278,  thereby 

-^Jiin^ezy,  steady, 
o 

Tl^Amw^    967,    {Chiang)    it 

^l»^^  n  uug  422,  presumably 

^^  Jai2i,  break  down. 
_^   o 

jifp  ^5/^a«  737,  (s/z^w)  Spirits 

^^jvu  1059,  are  they  not 
jt^V278,  thereby 

^^J^^^S'  5'\3>  mental, 
o 

TJ^ /5zaw^  967,  {Chiang-)  they 

■ilJi>  ^  ^^-'^^  422,  presumably 

^g^hieh,  195,  {hsieh)  give  out 

•^'^^^  453.  Valleys, 

^^J^ii  1059,  were  they  not 

1^  V  278,  thereby 

,yiy2g  1 106,  filled, 

,j^  /^m?;^  967,  {Chiang)  they 

would 
jgw  'k'ilng  422,  presumably 

c/zzV//,  378,  be  exhausted. 


ivdn'   1040.  The  ten  thou- 
sand 
i^'uh^  1065,  (z^'^O  things 


^^^^f^^  1059,  were  they  not 
(Chapter  39.) 


2IO 


LAO-TZE  S  TAO-TEH-KING. 


IJI  H  278,  thereby 


\A  'i  278,  upon 


/fe  jshang  742,   {sheng)  hav-  K'  /zza'  183,  [hsia)  the  low 

"o  ing  life,  ._: 

Ij^  jtsiang  967,  {chiayig)  they 
^^*^  would 


■^^  'k'ung  422,  presumably 


wzV/^^  593,  be  exterminated 
[as  by  fire] . 
heu  174,  (/fO«)  Princes 


^zf/z*  1047,  have 

^chi  336,    [their]     founda- 


o  tion. 

^  s/ii'  762,  (ssii) 


Therefore 


J^V278, 

-j^  ./zf'z/  174,  {kou)  Princes 
~p    iva72g  1043,  [and]  kings 
Q  Z^^"  103 1,  (Z'^zi^)  themselves 


r^  zvang  1043,  [and]  kings 

OTu  ,tt/M  1059,  were  they  not 

^A  V  278,  thereby 

Jp  rZtaw^'     75,     (c/z^«^)     the       g^  ^^'^z"  1054,  call 

'^•q  standard, 

j?jj  \r/z  719,  {err)  but  JjJ  .>^z^  43i.  orphans. 

•&  /^zt//z '  484,  esteemed  them-       ^  '-^z^^  467.  widowers, 

'■^*»  selves  _ 

^^  ./?;ao  324,  [their]  high,  "7^  .fu  717,  [and]  un- 

^  /5za«^  967,  {Chiang)  they       ^  '^«  453-  worthies. 

ij^j^  'ts'z'   1034,    {tzii)    [Is]    this 

[because] 
rH*.  ,<:/eV  342,  they 


would 
•^  'k'iing  422,  presumably 


J^//zw^'446,  fall. 

IV. 

A^  ^w'  434,  Therefore 

•^*  kwei'  484,  the  noble 

jM  V  278,  from 

B^  /fszVw'  979,  {chien)  the  com- 
^^  moners 

^^  ^zf^V  1047,  take 


^^k^':pan     655,     (fen)     [their] 
'o  root. 


L/-  V  278,  from 

B^  tsz'eft'  979,  {chieyi)  the  com- 

moners 
^^  ^tf/i  1047,  take 

3C  '.^cf'^  655,  (i^^w)  their  root? 

JP  .J^'  1078,  {yeh)  [query] 

o 
B^  ./t7  136,  [Is  it]  not  so  ? 

3^  Jiu  224,  [query] 


^^  .^ao  324,  The  high 


jfc^  /fz^'  434,  Therefore 
(Chapter  39.) 


TRANSLITERATION.  2II 

chV  58,  {chih)  let  ^tao'  867.  ) 


joh,  295,  (y/)  Weakness 

V;^/38,  that  [is] 

tao''  867, 

reason's 


'  '•s>^«  777.  (^«)  go  to  pieces        ^  .«:/zz  53,  {tzu) 
S§.  .ch'e  39,  a  carriage  [wheel] ,        JIJ  /^^w^rr'  932,  motion 
7^  ,jx^7^  1059,  it  is  no  [longer] 

.^  .<:/iV  39,  a  carriage  [wheel]. 
_  o 

^  ./z'  717.  [Unities]  do  not 

-g^  j«'  1 137,  desire 

;^  /z<'  563,  to  be  respected, 

^  ''«'  563,  [and]  respected 

SO  .y«  297,  like 

"T?  >'^'^'  1^38,  a  gem 

^^^^'  553.  to  be  let  down 

^^^o  553.  [and]  let  down 

5P  .y^'  297,  like 

/^  s/izy^,  766,  a  stone. 


reason's 


g^^^-'879. 

(TCJ  s^-  836, 

•~P  5//27i,  768, 


aii, 


^chat^g  22, 


Chapter  40. 


^  .Chi  53,  (/^z^) 

^  3/?/«^'  1 149,  function. 

II. 
^  /'zVw  897,  Heaven, 

^\^tr  879,  [and]  earth 

^^xvd7i'  1040,    [and]  the  ten 
j^j,  thousand 

v^zviih^  1065,  (t£.'2^)  things 

^.s/zaw^    742,    ^sheng)   are 
j~P>  produced 

"^T^.^'w  1 1 18,  from 

y^  'ym  1 1 13,  existence, 

^  'yiu  1 1 13,  existence 

£^  ,sha?ig  742,  {sheng)  is 
■_j*  produced 

•J*  .^'rt  1 118,  from 


^zfz/  1059,  non-existence. 


■^  '-^VV  445,  Avoiding 
j^  yjmg'  1 149,  function, 

I. 
^^'/an  126,  Returning 

^V/^/38,  that  [is] 


(Chapters  39-40.) 


212 


lao-tze's  tao-teh-king. 


^  ^^-  879. 
gg  s^"  836, 

^shzVi,  768, 
-..m^yz/i^  1095, 
=^ , Chang  22, 


Chapter  41. 


M  /'z^'^^  933.  Identity 
1^  z'  281,  and  non-identity. 

I. 

}^shang  741,  A  superior 

•-£*5/^2'  762,  {ssu)  scholar 

p3>^«^^  104 1,  {zuen)  listening 
to  [or,  hearing  of] 
Jg^ao'  867,  reason. 


^fih'in  402,  he  is  strenuous 

jj^,r>^  719,  {err)  and 

^Jiing   207,    (/25z«^)    prac- 
tises 

X^,chu77g    105,    (^.9z/w^)    An 

_  average 

"^shr  762,  (55w)  scholar 

^^ti^aw  1041,  {zven)  listening 

Jg/ao'  867,  reason, 

o 
-^i^joh^  296,  (y^)  sometimes 

^S[  fs'u7i  1020,  keeps, 

^^/oA,  296,  [je)  sometimes 

"^  ^va7ig  1044,  loses  [it]. 


'^  hia'  183,  (>^5za)  An  inferior 
"Ij^shr  762,  (55Z/)  scholar 

^^z^a«  1041,  {zven)  listening 

^45.  to 

2P  ta&  869,  reason 

^/a'  839,  greatly 

^  5mo'  795,  {hsiao)  ridicules 

^.^^iiSl.  {izu)  it. 

^  .i^w  717.  [If]  not 

^^siao'  795,  (/mao)  he  ridi 
..^  culed  [it], 

^,i^«  717,  [it  will]  not 

^j^/sw  1 01 4,  could 

jy  V278,  thus 

^  tvei  1047,  to  be  regarded  as 


tao'  869,  reason. 
II. 
j^  /^w'  434,  Therefore 

^  chien'  386,  who  builds 

~^  ,yen  1083,  words 

^V/5^'38,  the  one 

o 
/^  'JZM  II 13,  says 

^  .^'^«*  53.  (^^z5)  that : 
o 

Igg  ,w/w^  599,  Those  enlight- 

mened 
tao'  869,  by  reason 

^^j'o/i,  296,  (7V)  resemble 


^^e'i'  587,  the  dark. 
(Chapter  41.) 


TRANSLITERATION. 


213 


Jg  tsM  990,  {chiyi)  Those  ad- 
^  vanced 

Jg/ao'  869,  in  reason 

"T^Joh,  296,  {ye)  resemble 

Jg^'z//'  926,  the  retreating. 

_  ^  o 

^^^2276,  The  straight 

i[pf /Q!q'  869,  in  reason 

-j^joJi^  296,  (/e-)  resemble 

^//z"  512,  the  rugged. 
o 

f*  'shayig  741,  The  high 
^/^/^,  871,  {te)  in  virtue 
^fcyo/z,  296,  {je)  resemble 

^j^'hu  453,  a  valley. 

o 
•^  /a'  839,  The  perfect 

jfl  ^o'  706,  in  whiteness 
•^^joh^  ic^^,  {je)  are  likely 

<^  ;?<'  299,  to  be  put  to  shame. 

o 
J^  'kzt'afig-  478,  The  broadest 

^^teJi^  871,  (/^)  in  virtue 

^^j'o/i,  296,  (7V)  resemble 

^  it^  7^7,  the  not- 

J^  ^tsu  1014,  sufficient. 

o 
^&  c>^zVw'    386,    Firmly  estab- 
lished 
^^  /^^.  871,  {ie)  virtue 

^^yo7^,  296,  (y<?)  resembles 


f^  /V«  875,  (/'o^^)  the  remiss 
^  c/://i^  68.  Simple 
}^    ,ching  73,  chastity 
-y^  joh^  296,  (/d-)  resembles 


(Chapter  41.) 


/fjlj    x>'"  1 123,  the  changing  [th; 

o  fickle]. 

^  /a'  839,  The  greatest 

jT}    Jci^^g'  132,  square 
3ffl:    zvu  1059,  has  no 

P^  .>'"  1 1 19.  corner. 

o 
^^  ta'  839  The  greatest 

:^  chT  349,  vessel 

P^  'zfa/7  1038,  not  yet  is 

^    ch'ang  77,    [c/iefig)  com- 
^o  pleted. 

^7^  /a'  839,  The  greatest 

■^*  ,>7«  1 100,  sound 

^*  .///  176,  (7/5/)  is  void 

^^  .s//?>/^     771,      {sheng)     of 
o      speech  [voice,  harmony]. 
37^^  ta'  839.  The  greatest 

^^  si'ang'  792,  (//s/a;^^)  form 

SuE.    zt'/^  1059,  has  no 

j^    king  206,  [hsifig)  shape. 

III. 
^g    /«o'  867,  Reason 

j^  '37«  1 103,  when  hidden, 

Src  .2f«  1059,   [is]  not  having 


214 


lao-tze's  tao-teh-king. 


A^     rning  600,  name. 

r-H  ^fu  142,  However 

lt|fc  'zvei  1052,  it  is  exactly 

^jk  tao'  867,  reason  [that] 

^fe  shayi'  T-^i,  can 

"^I  tat'  845,  give 

n    'ts'ie  974  {chHeh)  and 

t|&    chHng    77,    {cheng)   com- 
'*^  plete. 

|g^^-'879.  ^ 

gCf  5^"  836, 

— p*  5/j?7e.  708,       \  Chapter  42. 

*~*_  V/z'  721, 
^,  fha7ig  22, 


^  /ao'  867,  Reason's 

'tf^  /tzf a'  240,  transformation, 

igf  tao'  867,  Reason 

•^^  11. 

-^  ^sha?ig  742,    [sJieng)  pro-  A    ^/aw  286,  (76/)  )      ^^ 

!"■  ■  duces  V  .  , 

—^yi'  1095,  unity.  "^  /^"*  53.  (^^'^)        ) 

o  '^ 


^A  ^shang  742,    {sheng)  pro- 

^  duces 

—•*_  ,saw  723,  trinity. 
o 

-^^^  ,saw  723,  Trinity 

^f>  ^shdng  742,    {sheng)   pro- 

duces 
Jga  z^^w'   1040,    the  ten  thou- 

sand 
^A*  t£/z<A,  1065,  (zi/w)  things. 

o 
*l^  cvdn'   1040,  The  ten  thou- 
^"^  sand 

l^^zunh^  1065,  (zc//)  things 

"^  /li'  149,  bear 

j^.jV/w     1099,     the    negative 
^'  principle, 

r?r|  W-Zt  719,  (^rr)  and 

i^  :pao'  665,  embrace 

j^^^jya/;^    1071,    the    positive 
*(y  principle. 

^)i^,ck'7i??g  109,    {tsu7ig)   The 
*  immaterial 

^^t/zV  348,  vitality 

nj  V  278,  thereby 

^£  jt///  1047,  makes  [them] 

^Jji./zzfo  254,  {ho)  harmonious 


yi'  1095,  Unity 


Bff  5?^'  817,  {shuo)  that  which 


^^1^  ^sha7ig  742,    {shejig)  pro-        5E.  z^7/'  1063,  is  detested, 
duces 
^  'r/z'  721,  (^v-;-)  duality. 


.L,J 


_  'r/g'  721,  (^rr)  Duality 

(Chapters  41-42 


P'ffi  .zcrV  1052,  exactly  is 
355J  .-^/^  431,  [to  be]  orphans, 


TRANSLITERATION. 


215 


^^'kzaa  467,  widowers 

/f>  '/«  717,  [and]  un- 

^^  y^  z^  453,  worthies. 

o 
fnj  V/^  719,  {err)  Yet 

•"H  ,^««^  1043,  kings 

^  ,kung  459,  [and]  lords 

JL^  V  278,  thereby 

^  ,zfez  1047,  take  [it] 


^  'w^o  627,  I 
^IJC  j/'  1093,  also 
^^c/imo'  372,  teach 

/2.  '^^^^'  53.  (^^?^)  it. 
o 

5M  fJ^'i<^^^g  366,  The  strong 

J^/m;;^  525,    [and]    aggres- 

^^  sive 

^*  V//^  38,  ones 

^  o 

/|n  .^?^  717,  do  not 


y^'sz'    836,    (55^^)     [natural] 
o  death. 


as: 


1060,  [But]  I 


i^.ch'ing    76,     (rZr^w^)    [for       ^^/"^/t,  872,  {/^)  obtain 
r^  their]  titles.        ^; 

|5S[  ^z^'  434.  Therefore  J^  ^ch'i  342,  their 

]^  i^zt'o'  259,  sometimes 

J^  '.sz^/z  829,  you  lose 

^  .^/'«*  53.  {tzu)  it 

InJ  '/''^^  719.  {err)  but 

^Q^j'z '  1092,  [there  is]  gain. 

5)5  y^zx^o'  259,  Sometimes 

^^J7'  1092,  you  gain 

j^  ,<^>^z  53.  (^^?5)  it 

jl^  ',r/i  719,  (^rr)  but 


3^  /5m«^  967,  {Chiang)  shall 

j[^  V  278,  thereby 

^^   zuei  1047,  make  [viz.,  ex- 
^»  pound] 

^Jjc/^zao'  372,  the  doctrine's 

^fu'    i^y,    father   [founda- 
*  tion]. 

^  '^^  879. 


r-?t 


5z^«  829,  [there  is]  loss. 
III. 


Of  others 


/\^  Jan  286,  {jen)  ) 

^  .^/^^'  53.  (^-^5)      ( 

j5|f  sii'  817,  (s/i/zo)  that  which 

^5r<:///ao'  372,  is  taught. 


|7LJ  sz"  836, 
-f-»  .9/iz7z,  708, 

^—^^  ,san  723, 

:^  .^/mw^  22,  J 


Chapter  43 


(^  ^zen'  689,  The  universal 
J^jVww^'  1 149,  function. 
(Chapters  42-43.) 


2l6 


lao-tze's  tao-teh-king. 


zvei  1047, 


the 
world's 


[doing's 
y^  .cM  53,  {tzu)  ) 

/N*  'jz'z^  1 1 13,  having 
'^^yi,  1092,  advantage, 
/f\  .^?/  717,  the  not- 


^P  /'zVw  897, 

"TT  hia'  183,  (/z5m) 

Jx^  ,^>'«*  53.  ^i^^) 

^  fr/fz'  60,  (c/?z7z)  most 

?Tr^  ^_;Vm  294,  {jou)  tender, 

o 
J||^  ^c>^'z  64,  (rZ!z7z)  gallops  j^  r//z  53.   {tzu) 

ff8v/zV;z^     80,     (i^zw^)     and       ^^  c/zzao'  372,  doctrine, 
*^  courses  over       ^  o 

5^  fieyi  897,  ]  ^  ,t£^w  1059,  the  not- 

.^^^'^•1047.        [doing's 
[gen.] 


g  ^3v;z  1083, 


speaking's 
[gen.] 


T  ^"^'  ^83,  (/^^^«)   ^   ^odd's 


21  .<^'^"'  53.  (^^^) 
^^  <:Zrz '  60,  {chih)  most 
chien^  380,  hard. 


j2,  '^''"'  53.  (^^^^) 

^^j7,  1092,  advantage 

g 
^P  f'ien  897, 


/z/a'  183,  (/z5za) 


in  the 
world 


4H£  2t/M  1059,  The  not  having 
'»**  '  [material] 

/fer  'jyzw  1 1 13,  existence 

/s.ju'  299,  enters 

^ffl*  ivu  1059,  the  im- 

rM  fhien  381,  penetrable. 

III. 
3^  ivti  1060,  I 

•^^s?ii'j62,  {ssii)  \ 

^^  V  therefore 

JjyV278,  ) 

&r|  ^cM  53,  (c/iz/j)  know 

4ffi  zuu  1059,  the  not- 


^  hi  176,   (/i5z)   [there  are] 
W  few 

IJ  c/jz"  394,  [that  can]  obtain 

-^  fhi  53,  (tzu)  them. 


^  /Z-'  879. 

plj  5^"   836, 

~p  s/zz7z,  768,       [>  Chapter  44. 

pg  6-'  836. 

.S,  fliang  22, 

jt  /z"^,  538.  Setting  up 
jrf^  ;tzaz'  360,  precepts. 


(Chapter  43-44-) 


TRANSLITERATION. 


217 


/^  jning  600,  Name 
'yii  1 125,  and 
^shayi  735,  {shen)  person 
shu  780,  which  [is] 
^ts'in  99 1,  [chm)  nearer  ? 

J&^  ,s//a«  735,   {shell)   Person 
'yti  1 125,  and 


^N 


'^p  /^^t'o'  256,  treasure, 

^fr  ^s/;z^  780,  which  [is] 

^^  /o  909,  more  ? 
o 

;ja /^/s.  872,  (/d^')  Gain- 

i&  <>'«  1 125,  and 
T*^   vuang  1044,  loss, 

^5/i?^  780,  which  is  more 
fing'  700,  painful  ? 


s/zaw'  738,  [shell)  Extreme 
ngai'  619,  fondness 

jj^^/'  692,  surely 

-^  /a'  839,  greatly 

^t/ei'  139,  wastes. 

o 

-^  J.O  909,  Much 

Ur^  ts'ang  950,  hoarding 
|7A^/'  692,  surely  [brings] 


J§r  ^^e^'  176,  (/ioz^)  intense 
"^"^  zvang  1044,  loss. 

III. 

Art  ,<:/it  53,  {chih)  [One  who] 
^"  knows 

P?  /5z^  1014,  contentment 

^  ./«  717,  not 

J^g;w'  299,  is  despised. 

o 
Ari.c/zz  53,  {chih)  [One  who] 
«^^»  knows 

|t»  'chi  56,  (^^^i;^)  when  to  stop 

/f\  .i''"  717.  is  not 

'J^^tai'  846,  endangered. 

"pT'^'o  425,  He  will  be  able 

ly  V  278,  thereby 

^L.  ch'ang  27,  to  last 

/t    'chill  413,    [and]    to  con- 
r^  tinue. 


^  //'  879, 
gg^^"836. 
-4-«  5A/'/j,  768, 
3^  'zf  z^  1060, 
charip-  22, 


Chapter  45 


]^    hung  236,  Grand 
fS  ^^''^'  ^7^'  virtue. 

I. 
•4^  /a'  839,  Great 

(Chapters  44-45.) 


2l8 


lao-tze's  tao-teh-king. 


^U,/AV«^  77,  {chcng)  perfec-        >^^"'  839,  Great 
^  tion  ^^^ 

ytrjoh,  296,  {je)  seems 


^X  ch'ueh,  448,  imperfect. 

J^  ,ch'i  342,  [But]  its 

^^  yung'  1149,  function  [use, 

'*  utility] 

^N  ./«  717.  not 

@p/^'  676,  is  worn  out. 

■^j^  /fa'  839,  Great 

^g  ^yi7ig  1 106,  fulness 

y^joh^  296,  (y^)  seems 

yPp  ^ch'uyig  109,  (/5z^w^)  empty. 

o 
^  .c/zV  342,  [But]  its 

^3  ytmg'  1 149,  function 

/f\  'i^«  342,  is  not 

ch'iiing  420,  exercised. 


"^  ta'  839,  Great 
jgf  c/^^7^,  70,  straightness 
•y^j'oh^  296,  (y<?)  seems 
Jm^  ,chHi^  458,  crooked. 
-^  /a*  839,  Great 
3^  'ch'iao  374,  skill 
^^joh,  296,  (y^)  seems 
Jlfj  "^^^^  ^3'  clumsy. 


^f:^zen'  688,  eloquence 

y^j'oh,  296,  (y^)  seems 

pj^  no'  640,  stammering. 
o 

III. 
J^^tsao'  954,  Motion 

^S,5//2«^   771,    {skeng)   con- 
'^''  quers 

^^  Jian  163,  cold. 

^S^5zw^'  994,    (cht'ng)    Quie- 
"^  tude 

j^,5^m^   771,    {skeng)   con- 
:  quers 

^\ijeh,  293,  (y<?)  heat. 

>^ 

y^  /.sVw^  995,  {cJi'mg)  Purity 

^/^Vz^'  994,    {ching)   [and] 

clearness 
jS^zf^V  1047,  are 

-jT  ;«•«•  183,  (/«m)  (world's 

JP  chiyig'  75,    {cheng)   stand- 
o  ard. 


^ti   879. 
^•^^"836. 

-!-•  5/2///,  708 


XN 


/z//2,  562, 


Chapter  46. 


^^  ,chang  22, 

'j^  'ki'en  385,  To  moderate 
^Ij^yuk,  1 137,  desires. 
(Chapters  45-46.) 


TRANSLITERATION. 


219 


[When] 

the 
world 


-i^  fien  897, 
"T^/zm'  183,  {hsia) 
}^  yiu  1 1 13,  has 

:j^  tao'  867,  reason, 

o 

irj  f/^'^'o/^,  411,  [people]  curb 

^^  'iseu  961,  {Isou)  race 

E^'wa  571,  horses 

IM  V  278,  for 

^^  /^aw'    132,     (/V:«)    hauling 


dung. 

^  V'zVw  897,  )  [When] 

^T^  kta'  183,  [hsia]    ) 

^SSl  JJ^u  1059,  has  no 


the 
world 


m 


tao'  867,  reason, 

Jung  303,  war 

'wa  571,  horses 

f\*  ,shang   742,    {sheng)    are 
•-*^  raised 

•IIJ^  ^yil  1 1 18,  in 

^^  ^chiao  367,  the  common. 

II. 
^^  tsui '  1016,  Sin 

]b*  mo'  603,  there  is  none 

'y^  td"  839,  greater 

-J-  ^yU  II 18,  than 

pj*  .>^'o  425,  to 


J^Tjvm'  II 37,  desire. 
ijjH  //zt'o'  256,  Misfortune 
j^f^  Tno'  603,  there  is  none 
-+*  /a'  839,  greater 
■^^  ^yii  425,  than 
^  .i^«  717.  not 
An  ,i://z  53,  {chih)  to  know 
JR  /s«  1014,  contentment 
^Qi  chiu'  415,  Calamity 
JE|]  wo'  603,  there  is  none 
"j!^  ta'  839,  greater 
"Hp  (jw   425,  than 
^l^yti'  1 137.  desire 
/^,te/i,  872,  (/'^)  for  gaining 


AjT  ^?<'  434,  Therefore 

^T\  ,c/ii  53,  {chih)  [who]  knows 

^/s..ioi4.        [content- 
ju     7  .         /.,   ^\  C  ment's 
J2,  •'^'^^  53.  (^^«)  ) 

JR /5M  1014,  contentment 
*^^  chayig  740,  is  always 
JK.  ^/5i^  1014,  contented. 


(Chapter  46.) 


220 


lao-tze's    TAO-TEH-KING. 


|jg  sz'^  836. 

-p  shi'/i,  768,      )■  Chapter  47. 

J^  ts'z'/i,  987, 

^^  fhang  22,    J 

Bs  ^zVw'  387,  Seeing 

j#  'jKM^w  1 137,  the  distant. 

I. 
VTJ  ._^M  717,  Not 
Jjj  ,c^'w  98,  going  out  of 
J^  Jiu'  225,  the  door 
4fn  i^''"'  53-  (^'''""'''O  I  know 
^  /zVw  897, 

K  /f/a'  183,  (/t5za) 
o 

/fv  .i^«  717.  not 

|tg  ^kivei^^'j,  peeping  through 

Rffi  '_y/w  1 1 14,  the  window 

^^  c/zzV/z'  385,  I  see 

J^  fie7i  897,  heaven's 

Jg]  /ao'  867,  reason. 

a 
1^-  .c/zV  342,  [When]  one 

Jtjk  .ir/t'z/  98,  goes  out 

mi  589,  more  and  more 

^"^  'jM^w  1 137,  to  the  distance, 
^ch'i  342,  one's 


)     the 
C  world. 


i5^  ,<:/zz  53,  (c/zz7z)  knowledge 
Wra  mi  589,  more  and  more 
^?  's/zac»  746,  grows  little. 


shi'  762,  (55Z/)  ^ 


Therefore 


jB  sha^ig'    773,    [sheng)    the 
"^*^  holy  man 

K^Jdyi  286,  (j'Vw)  man 

^./«7i7,  not 

^^"  /zzw^  207,  {hsing)  goes 
•  J  about 

{?f|  '^r/z  719,  (^rr)  but 

^ri  ,<:/zz  53,  (<:/zz7z)  he  knows. 

o 
"^  ^fu  717,  Not 

|3  chieyi'  385,  he  sees 

fjig  \rh  719.  (^rr)  but 

/^  ming  600,  he  defines  [de- 
^ti  termines  by  names] 

/f\  ,/z^  717,  Not 

^^  ^zt/c7  1047,  he  labors 

fj^  '^r/z  719,  [err)  but 

^  citing 77,  [cheyig)  he  com- 
'*^/  pletes. 


(Chapter  47.) 


TRANSLITERATION. 


221 


^  ti'  879. 

[JCJ  sz-  836, 

•4-»  shih^  768,       \  Chapter 

jX^fah,  647, 

^  .^/^«^^^  22, 

^    Tvang  1044,  To  forget 
^  .^/zz'  53,  knowledge. 


'9H£  ,tf  w  1059,  He  does  non- 
^  ^z^fV  1047,  doing, 
ffj]  '.''/^  719.  (^^'')  yet 

z^^  ^xvu  1059,  there  is  nothing 
/ys  ^;pu  717,  un- 
1S  jx^ei  1047,  done. 


^  ^zf^V  1047,  [Who]  attends        ^  '^^'"  ^°i°'  (•'^^^)  ^o  take 

to  1-jr^ 

i^i  /«"(?A,  209,  (/z5zV^/z)  learning        7C  -^'^^'^  ^97.  )      ^^^ 

H^V7z  293.  daily  ^f /.V  183.  (/.sza)  i  ^-P- 

/O-j'z"'  1092,  he  gains. 

o 
j^  j.veiio^'j,  [Who]  practises 

tW  /ao'  867,  reason 

P   jV/z  293,  daily 

Jg  '5//7Z  829,  he  diminishes. 

to 
H  '-sww  829.  He  diminishes 

"^  ^chi  53,  (/^^i)  himself 

^l^yiu'  1 1 14,  and  again 

JS  '5z^«  829,  he  diminishes. 

IM  V  278,  Thus 

r^  chi'  60,  (<rZ!z7;)  [he]  attains 

■-J^  ,j>'z<  425,  unto 

31l£  zvu  1059,  non- 

^»»»  ^  -"^  , 

^  ^z^eV  1047,  doing. 

(Chapter  48.) 


o 
'jpV-  chang  740,  always 

j/J  V  278,  he  uses 

SHt  zf  w  1059,  non- 

^^  shi '  764,   (55?<)  diplomacy 

o  [business] 

l^chi'  394' When 

Pja*  'yiii  1 1 13,  using 

^as/zz*'  764,  {ssu)  diplomacy 

^    o 

^N  ^pu  717,  not 

J&  /5W  1014,  is  he  fit 

j^  V  278,  thereby 

fl\/ 75«  loio,  {chii)  to  take 

5^/zV;z897.  )      ^^e 


222 


lao-tze's  TAO-TEH-KING. 


0  ^-'"  836. 
•4-»  shih,  768, 
-jf  'kill  413, 
^^  fhang  22, 


^fe  5//a7z'  752,  treat  with  good- 
•  ness 

■^  ^chi  53,  (^2^z<)  them. 

Chapter  49.        7f\  .i^z^  717.  Not 

^B  5/zaw'  752,  good 

'^^  'che  38,  ones 


ff  yaw'  289,  Trust  in 
^^  ^^/z,  871,  virtue. 


'^Bshang  773,  {sheng)  The 
^^  holy 

TV   ^ya«  286,  {je?i)  man 

^nt  zt'w  1059,  has  no 

^P  chang  740,  fixed 


3^  7t'z^  1060,  I 


/J^yi'  1093,  also 

^&  skafi'  752,  treat  with  good 

ness 
j^  .<:/?/  53,  {tzii)  them. 
o 
^  /;<?;z,  871,  {ie)  [For]  virtue 


^fe  5/za«'  752,  is  good. 

o 
4S  s/«'  807,  {hsin)  The  faith- 
ful 
V/^/  38,  ones, 


35: 


zvu  1060,  I 


1^  sz«'  807,  {hsifi)  treat  faith 
fully 


)j]^\  ,s/w  806,  {hsin)  heart. 

o 
I/^  V  278,  In 

3  ^o/e.  707,  (/o)  the  hundred 

^  5/«^'  810.  [hsing)  families       ^  '^^"'  53-  (^^«)  t^^m. 

2:  ../«•  53.  [t^u)  their  J^  '^'^  7i7.  The  un- 

)l]|V  ,s/«  806,  {hsin)  heart 

F^.J^^'i  1047,  he  finds 


>|j\  ,5/«    806,    {hsin)    his   own 
O  heart. 


-j^  shan'  752,  Good 
^y  V/t<?'  38,  ones 
^5*  zfz^  1060,  I 


(Chapter  49.) 


F^  sm'  807,  {hsin)  faithful 
^^  V/f^'  38,  ones 

•^^*    ^2V2l   1060,    I 

^j[J\  jz'  1093,  also 

M^  5m'  807,  {hsin)  treat  faith- 
*"  fully 

^2.  '^''"  53-  (^•^^'^  them. 


teh,  871,  (/^)  [For]  virtue 


m 


TRANSLITERATION.  223 

szn'  807.  (hsin)  is  faithful.        ^  ^cki/  358.  all 

III. 


sMn^'  773,    (sAen^-)   The 

y^  .7«w  286,  (yV'w)  man 

/ji*  ^•!?«2*'  941.  lives 

^F  /'zVw  897,  )   . 

^^  ^''  /  in  the 

'^  hia:  z%i^  {hsia)    florid, 

o 
»|!||  iieh^  890,  cautiously. 

f-^  ^^^'^'  ^90.  so  cautiously 
^  ,zt/^2  1047,  dealing 
^AV«897,  \    with 

'^  hia'  1%^,  {hsia)    (world. 


./^az"  160.  treats  as  children 
^  .^''«'  53,  (izu)  them. 


,/^zt/Kw  268,  He  universal- 
,,.  ises 

^  .<:/^'^  342,  his 

i|j\  .^z«  806,  {?isin)  heart. 
o 

g"  ^^^''^707.  (/o)  The  hundred 

j^  sin^'  810.  {hszn^)  families 

•^  .c/^//  358,  all 

J^  c/iz^'  89.  fix  upon  [him] 

^  .c/zV  342,  their 

J^  "-^h  720,  (d-rr)  ears 

g   w«'  607,   [and]  eyes. 

o 
^  5/^a//^'   773,    {sken^)   The 

A  holy 

,ya«  286,  {Jen)  man 


^  Chapter  50 


,  ti'  879, 
y||  'tt'M  1060, 
-V*  shz'h  768, 
fe^  ,cha7ig  -z-z^ 


M  ^^^'i"  484,  Esteem 
;^  ,sM?ij§r  742,  life. 

I. 
^  .r/i'z^  98,  Going  forth 
4;  .^^'^"'^^  742,  (s/ien^)  is  life 
^j'li'  299,  coming  home 

^  '•^^'  836,  (ss2i)  is  death. 
o 

^  ,sMn^  742.  1 

_  {shen^)  [  Life's 

21  .^'^^  53,  {tzu)  ) 


t^  /^^  919,  pursuers 

"y*  5/^///,  768,  [in]  ten 

^  'yi'u  1 1 13,  you  have 

~"   .-^^w  723,  three. 
o 

^  '<!'^^'  836.   (55Z?) 

^  .^^«  53.  (^^^5) 

'(l^  ^^«  919,  pursuers 
(Chapters  49-50.J 


Death's 


224 


<J-»  shih^  768,  [in]  ten 
^«*  *yiu  1 1 13,  you  have 


lao-tze's  TAO-TEH-KING. 

^n  ;wan  1 04 1,  {zven)  I  hear: 


gi^/zaw'  752,  [Who]  ably 
^^sheh,  750,    {she)  manages 


■^  ,5aw  723,  three. 

A   Jan  286,  (ye-w)  Of  the  peo-  ^  ^sha7ig    742,    {sheftg)    his 
^                               pie  life, 

^  .<^>^«*    53.    (^^«)    who    from  ^  'che  38,  the  one, 


their 
Cjl  ^sha7ig  742,  {she?ig)  life 

o 
fflfl  tiing'  932,  are  moving 

/^  ,t:^/  53,  (/'2z<)  to  their 

^  '5^'  836,  (5sw)  death 

j|y,  //'  879,  place, 
o 

/)[|\  j>'z'  1093,  also 

^•^t-^sh^h^  768,  in  ten 

/^'yi'u  1 1 13,  you  have 

"^  ,5a«  723,  three. 

■^^  ,_/>/,  142,  Now 

ipj  ./i(?  213,  what 

n^  ku'  434,  is  the  reason  ? 

o 
j^  V  278,  Because 

nl  ,<:/z'z  342,  they 

^^  ,sha?ig  742,  {sheng)  live 

^4^  ^ska??g  742,  {sheng) 

^  fhi  53,  (/zz?) 

IM  /f^z^'  176,  (/fo«)  intensity 


life's 


/taz*'  307,  Indeed 


[^  Inh^   562,    (///)    [when]    on 
._  land 

'f~J'  h'ing  207,  {hsing)  he  trav- 
-_-  els, 

'^'^  ,/z^  717,  not 

^1^.  vrt'  1 128,  he  meets 

^/[i  sz"  837,  (s5z^)  the  rhinoce- 

f^  'hu  224,  [and]  the  tiger, 
o 

"kju'    299,     [when]    coming 
-•^^  among 

^^^chtin  419,  soldiers, 

^[\  ,:^ii  717,  not 

S^/z '  675,  [need  he]  shun 

W  V/zm,  355,  arms 

-fc  ,fing  698,  [and]  weapons. 

o 
R2  •^^"  837,  [^*?5«)  The  rhinoc- 
eros 
^ffi  ^z^:'?/  1059,  has  no 

f^  su'  817,  [shuo]  place 
•  where 

^[^  ^/Vz^  876,  (/"oz^)  to  insert 

^^  ^chH  342,  its 

^^  ,£-/zm/  409,  horn. 


ri^  'hu  224,  The  tiger 
(Chapter  50.) 


TRANSLITERATION, 


225 


^  ,tvu  1059,  has  no 

f^  sic'  817,  {shuo)  place  where 

^  ts'u'  1008,  {ts'o)  to  put 

^^  fh'i  10^2,  his 

/l^  V//«o  34,  {tsao)  claws. 
-    o 

:^  ,////^  698,  Soldiers 

3^  ^2X7<  1059,  have  no        . 

Pjf  •^^«'  817.  (^/^..o)  place  where        ^  '^'''^'^  ^^'  ^^''"^  ^^'^^^^ 


^  'yan^  1072.  To  nurse 
t^H  ^^/!.87i,  virtue. 


^g  ^ao'  867,  Reason 

4f  .^//«//^-  743,  (5/^^^^^)  gives 

life  to 
^  .^>^«  53,  i^^^i)  them  [living 
^^  creatures] 

^/^/^,  871,  (/^'),  Virtue 


-^  ,yu?i^  1 146,  to  let  enter 

^  .<^>^V342,  their 

^  yaw"  288,  {je?i)  blades. 
--   o 

^^  Ju  142,  Now 

•jpT  //c  213,  what 

^  /^z/  434,  is  the  reason  ? 

o 
J^  V  278,  Because 

^  .c/zV342,  he 

^  ,t^7/  1059,  has  no  [does  not 
.^  belong  to] 

yt  '^^'  836,  {sszi)  death's 


^  M^  53.  (^^«)  them. 

o 

^  zc'«/z,  1065,  {^vll)  Concrete 
things  [reality] 
7j^  Jung  206,  {hsing)  shape 

^  .<^^«53,  (^^z^)  them. 
o 

^  shV  765,  (5/^z7z)  Energy 

^   ch'uig    yj,    [chetig)   com- 
,ju  pletes 

^  .^/"'  53,  (^^«).  them. 

Q 


shi'  762,  (.S5«)  \ 


Therefore 


;ttfe   ii'  879,  place, 
o 

1^^^'  879, 

?r  't<^«  1060 

-|-  5/z//!^  768, 
*— •J)'///,   1095. 


a^z'    1040,    [among]    the 
ten  thousand 


cha?2g  22, 


Chapter  51 


^  7i'///z^  1065,  (zt'z^)  things 

~E||  ''zo'  603,  no  one 

^  .i^«  717.  not 

^^  ,/5«?z  1019,  honors 

J^  tao'  867,  reason 

fj^J  V'''^  719,  {er7')  and 

^^  y^zi/^z'  484,  esteems 
(Chapters  50-51.) 


226 


lao-tze's  tao-teh-king. 


<Ui» 


teh^  871,  (te)  virtue. 


V  Reason's 


Jg  tao'  867, 

J^  ,^/«  53.  (^-^z^)    ) 

^'^  /5?m  1019,  honorableness 


^^  teh^  871,  {te) 

'*'^*  ^  virtue's 

>^«  kzver  484,  esteemableness, 
;d^  '_/"z/  142,  however, 
l^f  wo'  603,  no  one 


■y'   .'^'^zz  53.  (^^z'^)  it 

-^^  ming'  601,  commands, 

o 

rfft  '^r/i  719,  {err)  but 

^^  fhang  740,  always 


^    /52^"   IO3I 
•--1      (  +  ^:^.\  0^1 


(/^z<)  self  !       they  are 
Alt  Jan   285,   I  spontaneous. 
^"^^l  so  J 

X^  /fez^'  434,  Therefore 

i''^  tao'  867,  reason 


^^  ^«,  1 140,  nurtures 

"^  fhi  53,  (^2w)  them, 

1^    ch'ing    77,    {cheng)   com- 
^"''^  pletes 

"/^  ,^-^2  53,  [tzii),  them, 

^h  shuJi.  780,  {sii)  matures 

~/^  ,<:/iz  53,  {tzu)  them 

^S:  'yang  1072,  rears 

^v^  .<:/z2  53,  (/^«)  them 

o 
5^  ^/z^  151,  protects 

v^  ,c/zz  53,  (/-ew)  them, 

III. 

>M^  ,skang  742,  {skeng)  to  give 
•^^  life  to  [them] 

rfft  '^r/z  719,  (^rr)  but 

yf\  .^"  717.  not 

^&  'ytu  1 1 13,  to  own, 

o 
^S»  ^z^^V  1047,  to  make  [them] 

rj^  '^r/z  719,  (^rr)  but 

/j^  .i^"  717.  not 


Al   ^shayig  743,  {sheyig)  gives        )Kfc  s/zz'  761,  (ssz'if)  to  claim; 

r^  life  to  i"^ 

^   ,c/zz  53,  (/'^z^)  them,  ^    ch'ang  i^j,  to  raise  [them] 


fm  /^/z^  871,  (/^)  [but]  virtue 
^^  ch'iih^  98,  (/z5zV)  nurses 
V^  ,i:/zz  53,  (/f^w)  them, 
^^  cKajig  27,  raises 
<21  '^'^^^  53'  ^^"^^^  them, 


r?r|  \rh  719,  (^rr)  but 
/J^  ./"  717.  not 

^gl  Vsaz  941,  to  rule ; 

o 

.S»  shV  762,  (55zz)  this 


(Chapter  51.) 


weV  1054,  is  called 


y^  hilen  231,  {Jisueyi)  pro- 
•^  '^  found 

^S  teh^  871,  {te)  virtue. 


TRANSLITERATION. 


227 


3r  zfz^'  1060, 

^t-»  s/jz'/f,  768,       y  Chapter  52. 
*^^  V/i'  721, 

^chang  22,    - 

^  /fezf  <?V,  480,  Return 

T^  ^yuen  1134,  to  the  origin, 


^  /'zVw  897,  )  [W>%en] 

^^  V  the 

"T^  hia'  183,  [hsia)  j  world 

^fe*    jyzw  1 1 13,  takes 

"h^  'sM  761,   (55w)   its  begin- 
^^  ning, 

CI    V  278,  thereby 

^^  ^zf/z   1047,    [the  Tao]   be- 
^\  comes 

^  A-en  897.  )      the 

T7  •  1    o      /  7    •  \    f  world's 
Ztza   183,  {hsia)    ) 


-102  '^^^  ^05>  mother. 

o 
|§^  <:/zz'  339,  When 

^n  <^^^^"  53  (<^^"'>'0  one  knows 

."rI  .c/iV  342,  one's 

•ffl:  'ww  605,  mother, 


^fu  151,  in  turn 

Art   ,c/fz  53,  (<:/f//i)  it  knows 

^.  ,chHi\7.,  its 

— ?•  Hsz^  1030,  (^2^/)  son. 

o 
1^  ^//z'  339,  When 

^F    .<^''"'  53.  (<^'^'fz>^0  it  knows 

J^    (c:h"i  342,  its 

-+*  Hsz'  1030,  (/zz/)  son, 

^  Ju  151,  in  turn 

^^  'sheu  755,  {shou)  he  keeps 

,^L  ,c7zV  342,  to  his 

-m:  'wz/  605,  mother. 

o 
;^7  ;«o'  606,  To  the  end 

•S»  ,5/za«    735,    (s/ien)    of   life 
_  [the  body,  the  person] 

yf\  ,;pu  717,  he  is  not 

^^/az"  846,  in  danger. 

II. 
M^sek'72S,  {se)  [Who]  closes 

"^^  //zV  342,  his 

^'^tin'  925,  mouth 

o 
BH /z"  676,  [and]  shuts 

.It,  .'^>'^V  342,  his 

P^  ^wa;z     576,     [men)    sense- 
'   i'  gates, 

^^  ^chiing  106,  [tsung)  to  the 
*  ^  end 

J§^  ^shan  735,  {shen)  of  life 

(Chapters  51-52.) 


228 


LAO-TZE'S  TAO-TEH-KING. 


^  ,i>u  717,  not 

^h  ,c/izn  402,  is  troubled. 

nM  Jz'ai  308,  [Who]  opens 

^f  ,<:;eV342,  his 

"^rtm'  925,  mouth, 
■q 

>^.tsz'  964,  (f/;z*)  [and]  med- 
i^  dies 

jy^,c/eV  342,  with 

^^s/n'  764,  (552v)  affairs, 

o 
^^^.chtotg  106,  {tsti?2^)  in  the 

^j^^shdn  735,  {she?i)  of  life 

^T\  ,^w  717,  not 

tr^zw'  415,  can  he  be  saved. 


B  r/zz<?«'  385,  To  see 

^j>  52ao  795,    {hsiao)    [one's] 

smallness 
^J  j'w^/z^  1 1 30,  is  called 

BH  ming  599,  enlightenment. 

^i2  _s//^z^  755,  [shou)  To  keep 

3^  ^y^z^  294,   (yozz)  one's  ten- 
^^  derness 

P|  yuefi^  1 1 30,  is  called 

2S  chHang  366,  strength. 

o 
H3  jyz^w^'  1 149,  [Who]  employ 

JP^  ,ch'i  342,  its  [i.e.,  reason's]         ^^^c/nd'  360,  in  an  insignificant 

-yf^  Jzzvayig  478,  light,  ^^J^^^  285,  manner 

wW  yz^  151,  [and]  reverts  /g'^'^'"  1113.  have 

(Chapters  52-53.) 


^f  ^zf//z,  480,  [and]  goes  home 

"  to 

^  ,c/zV  342,  its 

BB   ming  599,  enlightenment 
^   o 
4K  ^^?^  1059,  does  not 

5g  .z'  277,  surrender 

'Ja.  ,5/zaw  735,  {shen)  his  person 

55c  ^y^^^^  ^°7°'  *°  perdition. 

o 
^|^.9/z2'  762.  {ssii)  This 

g@  z^'^'z'  1053,  is  called 

'p^  5z7z,  805,  {7z5z)  practising 

^ST  chatzg  740,  the  eternal. 
o 

l^^z'879. 
•^  'z<^'z<  1060, 

-I-  5/zz7z.  768,       \  Chapter  53 
—  ^sati  723, 
^  //zaw^  22, 

^  3'z7z,  1092,  To  gain 
Ig  chi?2g'  76,  insight. 

J'^'S/ZZ  761,    (55Z^)  If 

Jfe-Vz^o  627,  I 


TRANSLITERATION. 


229 


^P.c-^z  53,  {chih)  knowledge, 

^  Jung  207,  {hsing)  I  walk 
"^  ,yu  II 18,  in 
"^^JcC  839,  the  great 
Jg/ao'  867,  reason ; 
Jj^'zvei  1052,  it  is  only 

s/iz  758,  {ssii)  assertion  ; 

ski"  762,  {ss?i)  this 

t^/z"  1054,  I  fear. 


II. 


'>^''"'^39.  The  great 


Jjg  ^ao'  867,  reason 

^  5/ia«'  738,  (sken)  is  very 

^d^  .2  276,  plain, 

q 
fj^  \r/z  719,  (^rr)  but 

^  ,»^^V^  597,  the  people 

fLZL'/iao  171,  like 

:J^  c/izV?^'  407,  by-paths. 

^  .c/fao  32,  [When]  the  pal- 
^  ace,  [seat  of  government] 
^  5/m7/'  738,  (^/jt";?)  is  very 

j^  //^'z^  92,  splendid, 

/ten  898,  the  fields 


sM?i  738,  (5/!«?«)  [are] 


^71^' u  1059,  weedy 


very 


/s'ang   949,    [and]    gran- 
aries 
^  ^>^^««'  738,  (5>^fw)  very 

^^  ,/iii  227,  (/zsm)  empty. 
JIU  i-^"  ^52,  To  wear 

2!J[]  .tc^an  1041,  (w^w)  orna- 
ments 
75'«z  944,  [and]  gaudy 

colors 
■  iaz '  846,  to  carry 

^Ij/z"  521,  sharp 

j|gj  c/^zVw'  388,  swords, 

'yen'  1089,  to  be  excessive 

'yi'n  1 102,  in  drinking 

s/nVi^  766,  [and]  eating, 

R^  /SW943,  wealth 

^  /zzt^o'  256,    [and]   treasure 

/a   'yru  1 1 13,  to  have 

^&  ^3'z/  1 121,  in  abundance, 

^j^5/zz'  762,  {ssu)  this 

gg  ttrV  1054,  is  called 


iao'  868,  robbers' 
,kzv'a  468,  pride. 
^^  .Z^^'  136,  [It  is]  anti- 
I  /ao'  867,  reason. 


ig^  /saz  940,  indeed. 
o 


(Chapter  53. 


230 


LAO-TZE  S  TAO-TEH-KING. 


H  ti'  879. 

3*    'tvu  1060, 

^|-»  shih,  768,       \  Chapter  54. 

gg  55"  836, 

•^^  fhang  22, 

j^  .sm  811,  To  cultivate 
^^  foivan  474,  intuition, 

I. 
^^5/^aw  752,  [What  is]   well 

j^  <:/!/>«'  386,  planted 

^^  V/?<?  38,  the  thing 

^\  ,fu  717,  not 

^Ql^fa  647,  is  uprooted. 

^^  shan  752,  [What  is]  well 

jQ/ao'  665,  is  preserved 

^  'che  38,  the  thing 

]/y^  ,i>u  717,  not 

n|[)/o  914,  is  taken  away. 
o 

II. 

ZZ^'tsz'  1030,  {izu)  Sons', 

j5S  .5z^«  829,  [and]  grandsons' 


iS  '^^"  ^^^'  ('^^•^^")  Who  prac 
'^  tises 

^  .<^>^^  53.  (^^-zi)  it  [i.  e.,  Tao] 
'-\'  ,yu  1 1 18,  in 
J^  ,5^aw  735,  {shen)  person 
^^  .<:AV  342,  his 
^,teh,^'ji,  (/^)  virtue 

"Ht  'nai  612,  then 

fihan  15,  {c/ien)  is  real. 


1^  ,5m  811,  (Aszm)  [Who] 
^^  practise 

T^  ^c/zz  53  (/f^-w)  it 

^-^  'yu  II 18,  in 

^^  ^cJiia  351,  his  family, 

o 
S.  .^>^^V  342,  his 

^^  tth^  871.  (/(?)  virtue 

yQ*  ^yiu  1 1 13,  is 

^&  ^3^?^  1 120,  overflowing. 

^  .5z«  811,  {hsiu)  [Who] 
"^  practises 

V^  ,chz$2,  {tzH)  it 

.I3p  ,>'«  1118,  in 

"^^fit'ang   189,    {hsiang)   his 
township, 


^X  /s-z '  965,  {chi)  offerings  Jgl.^^'f'^  342,  hi 

|jt}5  52^'  838,  {ssu)  and  ancestor        ^(j^teJi,  871,  (2'^)  virtue 

'*''^  worship  WS> 

^>  .i^"  717,  not  Ttj'nat  612,  then 

'ck'ok'  81,  (^Zf'o)  will  cease.        J^^t:/?'aw^  27,  is  lasting. 
(Chapter  54.) 


TRANSLITERATION. 


231 


4gC.5ZM  811,  {hsm)  [Who] 

-  practises 

^,c/iz'53,  {tzii)  it 

•^^  ,yu  1 1 18,  in 

^^  ^^zt'o  491,  his  country, 

^^^,ch'i -^4,2,  his 

Hm.tek^  871,  (/^)  virtue 

75^  'waz'  612,  then 

•S-  ./««i^  157.  i/^nS")  is  abun- 
o  dant  [prolific], 

4^,szu  811,  (/tszw)  [Who] 
•  practises 

^^  .c/zz  53,  (/^z<)  this 

~1^  .^'w  1 1 18,  in 

-^f  ten  897,  )      ^^^ 

-jChza'  183.  (^sm)  P^'^^^' 

^^  .<:/zV  342,  his 

^^  /^^,  871,  Ue)  virtue 


7b 


nai  612,  then 


fra  ,kzvan  474,  one  tests 

^^  ,<rA/a  351,  families. 

o 
J^  V  278.  By 

^sK  Jiiang  189,  {hsiang)  one's 

township 
j®B  Jzzuan  474,  one  tests 

^5  Jiiang  189,  [hsiang]  town- 

o  ships. 

]^V278.  By 

^3  ^^zfo  491,  one's  country 

HP  JiTJuan  474,  one  tests 

1^  kxvo  491,  countries. 

J^V278,  By 

^A.«897.  \    ^^,., 

-jT^  /iza'  183,  {hsia) 

ffiB  Jzzvan  474,  one  tests 


world 


3?  .^'^'^^  897.        ) 

_y^  \  worlds 

|>"  hia   183,  {hsia)  ) 


^&  'i^'w  716,  is  universal. 


.zi/?^  1060.  I 


III. 


"MT  ku'  434,  Therefore 
J[^V278.  by 


^pT  Jio  215,  what- 
J[^^  V  278,  by 
jff[  .^^i  53.  {chih)  know 
-^  /'zV«  897, 
K"  ///a'  183,  {hsia) 
J^  ,5>^aw   735,  (^//fw)  persons.        ^^  ^chi  53,  (/^?^) 
J^  V  278,  By  ^  yaw  285,  being  such  ? 

^  .c>^za  351,  one's  family  ^  /saz  940,  [Query.] 

(Chapter  54-) 


,shan  735,  [shen)  one's 

person 
fozvan  474,  one  tests 


the 
world's 


232 


LAO-TZE'S  TAO-TEH-KING. 


J[^V278,   [It  is]  by 

ij^r  ts'z'  1034,  {tzu)  this  [viz., 
o  reason] . 


0if2'879. 

"^Fi  'luu  1060, 

•4-•5/^^7^,  768,       \  Chapter  55. 

Jfjivu  1060, 

^^^fha7ig  22, 

^  ^^«^«  231,  Of  the  Mysteri- 
j^  J'u  144,  the  seal.  [ous 

I. 
«^^  han  162,  [Who]  embodies 

^  /^/z,  871.  (^^)  virtue 

J>^   .t/zz  53,  (tr/zz'/z)  [in]  its 

Ip,  Z!^z<'  176,  (/z<3zz)  fulness  [so- 

H^  '^z'674,  is  comparable 


(an  infant 
child. 


"T^  ,j'«  1 1 18,  to 

^  c/z'z7z,  72, 

-^  7s^'  1030,  {tzu) 

o 
^S.  /?/  922,  Poisonous 

^j  ch'toig    no,    {tsu7ig)    in- 

sects 
y[\  ,/zz  717,  not 

^t  s/zz7z,  769,  sting  [him] . 

o  *This  character  is  missing  in  VVil- 

Am    '^^^^^S    6lOi    {tncyig)   Wild  Hams,  but  a  similar  form  of  the  same 

^■*^  word,  which   like  the  above  means 


yy^  ,i^?<  717,  not 
J^c/zw'  442,  seize  [him]. 
^^  ^chiie  ^11,  Carnivorous 
^^  Vzz'ao  632,  birds 
/ys  ^pi  717,  not 
jM^o/z'  706,  (^o)  strike  [him] 
*^  'i^w  454,  The  bones 
S^j'o/i,  296,  are  weak, 

fl^y  '^'^"^  39^'  *^^  muscles 
yj^  Jeu  294,  (yoz^)  are  tender 

n5  '.^''^^  719.  (^^^)  yet 

^^  zo-o'  1064,  the  grasp 
1^  ^z^'  435.  is  firm. 
^^  zfeV  1052,  He  does  not  yet 
5^n  ,^^'2'  53.  {chih)  know 
^^  '^Vw  697,  the  female 
lj£  'wz/  588,  [and]  the  male 

^21  ''^^'^^*  53'  {^^^^)  [ii^]  their 
'g*/z<3"2i7,  relation. 
Iljj  \rA  719,  (frr)  yet 


^tsui*   [K".,  vol,  31,  p.  i] 
.  the  child's  virility 

Tp  tso'  1005,  is  erect. 
o 


sheti'  756,  [hsou)  beasts 


"  the  privates  of  a  child,"  is  referred 
to  on  page  821. 

(Chapters  54-55-) 


TRANSLITERATION. 


233 


^^  ,lsi>iff  992,  [ching)  His  ^^-^''    •^°9^'  '^°  increase 

**^  spirit  [semen] 

jv^  ^chi  53,  (/^//)  [grows  to]  its        ^  ^shang  743,  {shoig)  life 


5S  ^'^""'  60,   (r/////)  perfection, 

•rh  '_>r'  1079,  (>r/0  indeed. 

o 
"^^  chu7ig  106    (/5z/«^)  All 

P  yz7/,  293,  the  day 

^^  had'  173,  he  cries 

rrtt"  '  rh  Jig,  {err)  and 

l^jz"  1092,  sobs 

/f\  ./^^  719,  [yet]  not 

HW  5/za'  731,  becomes  hoarse. 

o 
T^n  /^^^  254,  His  harmony 

"/^   ,<:/^z  53,  (/^z^)  [is  shown  in] 
'^  its 

■3p  ^/-Jz'  60,  perfection, 

^fl.  'ye'  1079,  (j^^/^)  indeed. 


T?r|  f^^^  53>  {chih)  To  know 
^tt  y?o  254,  the  harmonious 
j^  >7<^/t^  1130,  is  called 
yy"  chafig  740,  eternal. 
^n  .i:/^z'  53,  (<://z70  To  know 
^a?"  cha7ig  740,  the  eternal 
pn  yueh^  1 130,  is  called 
Ph  i^^H-?"  599.  enlightened. 


p^  yiieh^  1 1 30,  is  called 

njdE  siayig  792,  [hsiang)  a 

o  blessing 

)|j\  ,s/w  806,  (/^5^■;^)  The  hear 

/^  •^'^"'  7^^'  (•^■^^'^)  directing 

^,  cJiV  348,  spirit 

PH  j'z^^A,  1 1 30,  is  called 

HS   ch'iang  366,  strength. 

o 
^rt  z^z</^,  1065,  (zf  e<)  Things 

^X^chzvayig'  114,  fully  grown 

.^^.  Jtsiayig   967,   {Chiang)  are 
:»-^  about 

^^  7ao  508,  to  decay. 

_  o 

g@  ^t'/^ '  1054,  We  call 

J^   ,<:/j/  53,  (/2'z<)  it 
^  .ii?/7i7.  un- 

^g'  /ao'  867,  reason. 

o 
7^  ./?/  717-  Un- 

^"^  /rto'  867,  reason 

.Q,  'Isao  953,  soon 

P-l  '^  278,  ceases. 


(Chapter  55 


234 


LAO-TZE'S  TAO-TEH-KING. 


21^  'tvu  io6o, 
-i^  shih^  768, 
-^  luh,  562, 
^chayig  22, 


Chapter  56. 


^  ^Am^w  231,  The  profound 

:^  /^A,  871,  virtue. 

I. 

^tl  f^ti     53.     {chih)      [Who] 
•^•^  knows, 

^^  'chi  38,  the  one 

;^'  .^wjiT,  not 

"S*  ^>'^w  1083,  speaks. 

"g*  ^>'^w  1083,  [Who]  speaks 

^^  cZ:/  38,  the  one 

Jp  ,i^w  717,  not 

4P|1  .<^''^2*  53.  (^-^^z'/O  knows. 

^^  s^-^,  728,  (5^)  He  shuts 

"^  .c/iV  342,  his 

^^  /^<z  '  92s,  mouth, 

o 
^^  i^z'  676,  [and]  closes 

jH^  .c^V  342,  his 

p^^?«a«  576,   {men)   [sense-]         ^^'^'  i°93.  and 
'  ■*  gates. 

„  ^  .i^?^  717,  not 


^^  ?*z«"'  302,  sharpness. 

o 
^^  V/zzV  359,  He  unravels 

^^^  ,ch'i  342,  his 

^  Jan  129,  (/^;2)  tangles, 
o 

W  /'^^  254,  He  dims 
S^  ^ch'i  342,  his 

tIq  ^kivang  478,  brilliancy. 
o 

|pj  fu7ig  933,  He  identifies 

jff,  ,ch'i  342,  himself 

^^  ch'an  22,  [cKoi)  with  the 

o  dust. 

^&5/zz'  762,  (5.sz^)  This 

=@  zt/(?V'  1054,  is  called 

"^^  Jiue7i    231,     {hsilen)     pro- 

found 
jm  fu7ig  933,  identification. 

III. 
gfr  -^w'  434,  Therefore 

^^N  ,fii  717,  not 

PJ   .>%'o  425,  he  can 

^^  /^'/z,  872,  {U)  be  obtained 

Ifjj  \rh  719,  (^rr)  and 

§ra  jts'in  991,  [cJi'in)  be  loved 


^^/.9'o'  1004,  He  blunts 
^H*.  ,c^V  342,  his 


pT  ,k'o  425,  can  he 
^Mi/^/i,  872,  (/(?)  be  obtained 


(Chapter  56.) 


TRANSLITERATION. 


235 


mj  '  rh  719,  {err)  and 
^^  ,shu  775,  be  discarded. 

y^  ,/z^  717,  Not 

PJ  ^k'o  425,  can  he 
/^  teh,  872,  {te)  be  obtained 
jj^  \r?i  719,  (<'rr)  and 
^IJ  //'  521,  interested  in  profit 
^j[j\  yi'  1093,  and 

^>  .pi  717.  not 

pJ  ,>^'o  425,  can  he 

:^  /'^//,  872,  {ti)  be  obtained 

Ij^  \rh  719,  (^rr)  and 

^!  hat'  161,  be  injured 

p 
^^  ./«  717.  Not 

"pJ  ,k'o  425,  can  he 

:J^  teh^  872,  (/^)  be  obtained 

JJq  '/7z  719,  (^rr)  and 

^t  kivei'  484,  be  honored, 

^fJC  j'z"  1093,  and 

y^  ,pu  'ji'j,  not 

pf  ,^'0  425,  can  he 

^^  teh^  872.  {U)  be  obtained 

Hjj  \rh  719,  (<?rr)  and 

^^  tsien'  979,   {chie?i)   be   hu- 
'^  miliated. 


j^>^z/  434,  Therefore 
^  ^zt'//  1047,  it  becomes 

-|vAm'i83,  (/«m)  (grid's 

•S*  kzvei'  484,  honor. 
o 

0  /r  879, 

•ff   'zf ;^  1060, 

-p  5>^z7z,  768,       [  Chapter  57 

<-l^  /s'^7^,  987, 

^^  cha7ig  22, 

1^   shu7i  783,  Simplicity 
1^  ./^'''.^  155.  in  habit 

I, 
IJI  V  278,  With 

JpcMw^'  75,  {cheng)  right- 
"^  eousness  [rectitude,  justice] 
y'j!^  c/zz'  59,  {chih)  is  adminis 
:•"  tered 

^^-^ix/o  491,  the  empire. 

o 
J[J[  V  278,  With 

-gh  ^iT/^V  344,  craftiness 

^n  ymig'  1 149,  is  directed 

.^^  ./zVz^  698,  the  army. 

J^  'i  278,  With 

4S^  ^z«^7/  1059,  non- 


shi'  764,  (5^.sz^)  diplomacy 


(Chapters  56-57.) 


236 


LAO-TZE  S  TAO-TEH-KING. 


M^  'ts'ii  loio  (chu)  is  taken 

55AW^897.  )      the 

•y>^/«'i83.  {hsid)   i  empire 
'    p 

^^t£.     2X/Z/   1060,    I 

'^T  ./zo  215,  what- 

1^  V  278,  by 

T^rt  f^i  53.  (<^/^zVi)  know 

^  fih'i  342,  its 

^7C  ^yaw  285,  being  such, 

gj^  /5a/  940,  indeed  ? 

o 
J^  V  278.  It  is  [by] 

Jj;r  /5'2r'  1034,  (/f^z2)  this  [rea- 
son]. 

II. 


/o  909,  the  more 

[there  are] 
chV  340,  restrictions 

hzt'ui'  266,  [and]  prohibi- 
tions 
r/i  719,  (<?;-r)  yet 

mz'n  597,  the  people 

mi  589,  increasingly 

[the  more] 
f>in  697,  become  poor. 

;wz'«  597,  The  people 

to    909,    the    more    [they 
have] 


^IJ  /z '  521,  sharp 
;^S  ^>^V'  349,  weapons, 


i\SS 


m 


u 

^ 


the  state 


ffl   kzvo  491, 
^  c/zza  351, 

jjfe  /-s^-'  1029,  (^^^;f)  the  more 
,^'*^  and  more 

•^  Jixvu7i  267,  is  confused. 

Jl    Jan  286,  (y<'«)  The  people 

^^  /o    909,    the    more    [they 
^  are] 

^  V;zV347,  artful 

TJC  ch'iao  374,  [and]  cunning, 

^^iu  ^c/^V  344,  abnormal 

S^  zuuh^  1065,  (zfw)  things 

%^  /S3-'  1029,   (^^«)  the  more 

and  more 
^Q  .cAV  347,  occur. 

o 
^  x/«  123.  Laws 

•^  /z«^'  546,  [and]  orders 

J^  /52''  1029,   {tzii)  the  more 
^^^  and  more 

]^^  ^chayig  23,  [are]  made 
^o  manifest, 

^  /ao'  868.  robbers 

ffi&  /.se'V  957,  [and]  thieves 

^^  ,/o  909.  the  more 

/jS*  >?«  II 1 3,  appear. 
III. 
ku'  434,  Therefore 

sha7ig    773,    {sheng)    the 
holy 


iK 


(Chapter  57.) 


TRANSLITERATION. 


237 


^ffi;  zvu  1059,  not  having 

^^§Ryu'   1 139,  desires, 

fjff  \rh  719,  (^rr)  and 

^S  ^wm  597,  the  people 

f^  /s^"   103 1,    (/f^2<)  of  them 
,*^  selves 

jKr%  ,^'w  710,  are  simple. 


%  ti'  879. 
"fl^  'zf  z<  1060 
-+  shih,  768, 
)\^tah,  647. 
"^  fhang  22,    > 


Chapter  58 


JV    ^yaw  286,  (y^w)  man 

22^  ^>'«w  1 142,  says: 
o 

^^  '«^o  627,  I  [practise] 

^£  ^zt/w  1059,  not 

^  jv<fi  1047.  doing, 

o 
tm  '  rh  719,  (^rr)  and 

^^  jnin  597,  the  people 

B  tsz"   103 1,    (/'^z/)  of  them- 
selves 
A}^  hzud'  240,  reform. 

o 
^  'w^o  627,  I 

iff  Vzao  171,  love 

^/5zw^'    994,    [chinff)   quie- 
"^  tude 

rfrt  \r/i  719,  (^rr)  and 

B5  ^;wm  597,  the  people 

^  /s^'"   1031,    (/^^^)  of  them- 
"  selves 

Tp  chmtg'  75,  {cheng)  are 
"^o  righteous. 

•^feV/^0627,  I  [practise] 

fftP^  z^y^^  1059,  not-doing 

.^^s//z"  764,  [ssu)  business, 

o 
jfg  \rh  719,  [err)  and 

E^  mm  597,  the  people 

^ /52"    1031,   {tzu)   of  them-        |^^  cJi'un  783,  are  simple, 

*^  selves  ^ 

*^  fii'  148,  become  rich.  ^^  //i'//;/  783,  [quite]  simple. 

^fe'«^o627,  I  [practise]  ^T  .c/t'/342,  [When]  one's 

(Chapters  57-58.) 


)lP  s/^^^;^'  784,  Adaptation 
•^  hzva'  240,  to  change. 

I. 

^O*.  ,f:/iV  342,  [When]  one's 

Jg5[  chang'  76,  {cheng)  admin- 
istration 

^^  wa«'  577,  (;w^w)  is  unos- 
tentatious, 

^^  waw'  577,  (m^w)  [quite]  un- 
Q  ostentatious 

^^  .tZt'z"  342,  one's 

^1^  mill  597,  people 


238 


lao-tze's  tao-teh-king. 


^t  Chang'  76,  [cheng)  admin- 
•'^  istration 

^  cKa  9,  is  prying 

^  ch'a  9,  [quite]  prying, 

^^  ^chH  342,  one's 

pR  ^w/«  597,  people 

^P  ,t/f'M<?  448,  are  needy, 

^Jj  .c:/t'«^' 448,  [quite]  needy. 

flfra  /^^o'  256,  Misery 

•^^  hi  179,  (Asz )  alas ! 

"*^  V  happiness  s 

Elf  su'  817,  {shuo)  place 
^1^  'z  279,  it  supports. 
j^  x/"  ^5°'  Happiness 
«^^  /«  179,  {7isi)  alas  ! 

;||^  ^^o'  256,         ) 

>-  misery's 

mr  su'  817,  (shuo)  place 

TK*  ./w  152,  it  conceals  [rests 
J^o  '  on]. 

^|[j  ,5/zw  780,  Who 

^m1  .<:/rz  53,  {chth)  knows 

^1  ,ch't  342,  its 

J^w  //iz  393,  limits? 

^  .c/zV  342.  It 


aHt  zvu  1059,  not 

ip^  V/z2   56,    {chth)   ceases    [is 
"^"^  stopped] 

II. 

Tp  chang'    75,    {cheng)    The 
•^^  normal 

'fM.  '-^^  ^5^'  ^"^  *^"^ 

^L  ^zvei  1047,  becomes 

^^  //t'z  344,  abnormal. 

^>  shan'  752,  The  good 

-^  ^/z^  151,  in  turn 

^^   zvei  1047,  becomes 

^r  .jao  1074,  unlucky  [unpro- 
'^o  pitious] . 

^  Jan  286.  Ow)  ^      ^jjg 

£7^  wz  589,  confusion  ! 
"H*,  .c/zV  342,  It  [is  so] 
n  jih,  293,  daily 
fj^  -few'  435,  assuredly 
/XJchiu  4T3,  since  long. 
III. 

^^^  5/z/'  762,    (sSm)   1 

^  >•  Therefore 

yX ''  278.  ) 

pP^  shdng    773,     {sheng)    the 

A  holy 

^ya/z  286,  (yVw)  man 

'Yj  ,fang  132,  is  square 

Ifjj  '^r/^  719,  (^rr)  yet 


(Chapter  58.) 


TRANSLITERATION. 


239 


yf>  .fu  717,  not 

wj  ^^^  428,  he  injures. 

^  A^'^  534.  [He  is]  angular 

fj^  \rh  719,  {err)  yet 

/q\  .i^w  717,  not 

^J  k-wei'  485,  he  hurts. 

[^  «^/^z>^,  70.  [He  is]  upright 

jjQ  \r>^  719,  {err)  yet 

^\  ./«  717,  not 

;^  •^^'  837.  («5-^«)  strict. 

•^  ,kiva?ig-  478,  [He  is]  bright 

[JQ   V''''  719.  ie7'r)  yet 

^  ./«  717,  not 

ij^yao'  1078,  shining. 


^  ^^-  879. 

Tt  '^^  1060, 

-|-»  5/«'>^,  768,      j>  Chapter  59. 

^  '/^zw  413, 

jp^  ,cha?i^  22, 

tJ-  's/ieu  755,  To  keep 
^  tao'  867,  reason. 

I. 
y-Ac/?/'  59,  (<:;«7i)  In  govern- 
ing 
J\^  Jan  286,  Ow)  the  people, 


s/n"    764,    (55??)    [and]    in 
^  attending 

^^  ./'/>«  897,  to  heaven, 
o 

^j]  i'^Q'  603,  nothing 

pg*  ^'ok^  296,  (7^)  surpasses 
•^  se/i'  728,  (5^)  moderation. 
^^  ,/u  142,  Now 

'fS  ^^^  ^°^^'  c°°sider  only 
^5^//'  728,  (se)  moderation: 

'  skz"  762,  {ssu)  This 
g^  tf/z"  1054,  is  called 
-^.  V^ao  953,  early 

i5R  '-^^  ^^^'  ^^^^*' 

o 

.S  V^ao  953,  Early 

^R  ^-^"  ^52,  acquisition 
^^  zve'i"  1054,  is  called 
^  M^  53.  ('■^w),  its 

S(  chu7ig'   108,  itsung)  heap- 
5^  ing 

?|>^  /5z'/?.  986,   (c7//)    [and]    ac- 
cumulating 

t^  ^^^^^  ^71.  it^)  virtue. 
o 

^^  chu7jg'  108,  {tsu7ig)  By 
^  heaping 

^  /"^zy?,  986,    (c/zz )    [and]    ac- 
^ -^  cumulating 

t^  ^^/z,  871,  {/^)  virtue 

H|j  /sf/z,  956,  {tse)  then 
^te  .tt^z^  1059,  nothing 


(Chapters  58-59.) 


240 


lao-tze's  tao-teh-king. 


/K  ,^u  717,  not 

^J.  Uo'  430,  can  be  overcome. 


fflffi;  jjuii  1059,  [When]  nothing 
_  is 

y^  ^pu  717,  not 

wy,  k'o'  430,  can  be  overcome, 

o 
^(j  tseh^  956,  (/5^)  then 

j^  mo'  603'  no  one 

^P  .f/zz  53,  (c/z?7z)  knows 

^  ,<:;iV  342,  his 

@  />^«*  393.  limit. 

]^  wo'  603,  [When]  no  one 

^n  .<^^""  53.  (c/zz7i!)  knows 

^,  ,f:/jV  342,  his 

@  ///z  393.  limit, 

J    o 

PJ  fi'o  425,  one  can 

JLJ  V  278,  thereby 

/H*  '>'zw  1 1 13,  possess 

^H  .-^z^'o  491,  tbe  state. 

^fe*  'yiu  1 1 13.  [Who]  possesses 

ffl  J^-^o  491,         ) 

*"^  >•  the  state's 

^  .^>^«'  53.   {izu)  ) 

•Qj  'w«  605,  mother 

.    a  [viz.,  moderation], 

pT  ,^'0  425,  he  can 


LJ  V  278,  thereby 

^^^  ch'ang  27,  be  lasting 

^^'cJiiu  413,  [and]  enduring 

o 
5^5;zz'  762,  [ssu)  This 

gB  tt'fV'  1054,  is  called 

^shdyi   736,    {sken)   having 
deep 
^JJ  ,^aw  317,  {ken)  roots 

|p|  >^z<'  435,    [and]   a  staunch 

^^z"  88i,  stem. 

•^^  ^cKang   27,    [This    is]    of 

g^  .s/za;;^  743,  {sheng)  life 

^\V/zm4i3,  [and]  lasting 

/||^.s/z/'  763,  [ssu)  insight 

^  .^^«'  53.  {tzu)  [sign  of  gen.] 


M 


tao'  867,  the  zcay. 


1^  ti'  879. 

yM^    /«A,    562, 

-+-•  .s/z//z,  708, 
B,  ,chang  22, 


Chapter  60 


^  ,^/<!  437,  To  maintain 
ytt"  zf/z'  1053,  one's  position 

I. 

ygt/r/'  59,  {chih)  Govern 

"j^  ta  839,  a  great 


(Chapters  59-60.) 


TRANSLITERATION. 


^^^zi/<?  491,  state 
o 

'joh^  296,  {je)  as 


T^  ,i>'ang  660,  {:pet2g) 
/\s  'stao  795,  {hsiao)  smj 
fi±  .5zV«  800,  {hsien)  fish 


one 


J[Jl  V  278,  [If]  With 
/«o'  867,  reason 
l^/z'  522,  one  governs 

^AV«897.  Khe 

^/zm-  183,  (/^5/a)i'«™P^^« 

o 
•H*  .c/itV  342,  its 

^  'kzvei  482,  ghosts 

^,/M7i7,  not 

mA^5>%«7Z  737,  {she7i)  spook, 
o 

3b  '/^^  ^3^'  N°*  <^^^y 

^.^>^2  737.  its 

^  '^2X'//  482,  ghosts 

/|n  ./«  717.  not 

jp^  sha7i  737,  spook. 

•ti*^  ^ch'i-j^z,  [but]  its 

jjjft  .^'^-'"^^  737.  {shen)  gods 

/p  ./«  717.  not 

,s/ia?ig  739,  harm 

'Chapter  60. 


241 

J\^  jd?i  286,  (/f ;/)  the  people, 

o 
Hfe  ./<?'z  136,  Not  only 

,^^  .<:/zV  342,  its 

jjjljj  ska?i  737,  (shen)  gods 

^\  ,/«  717,  not 

T^  ^sJiang  739,  harm 

J\^  Jail  286,  (7W2)  the  people 

o 
2^  shayig'  'T]i,  [sheiig)  [but] 

the  holy 
/^  Jan  286,  (yVw)  man 

/f|\  yi '  1093,  also 

'^  ,//^  717,  not 

-^  .^/zaw^  739,  harms 

yl   i/i^w  286,  ijen)  the  people 

^^  'J'ji  142,  Since 

RljQ  'liajig  526,  both  of  them 

/^N  if^i  717.  not 

JKB  ^siang  790,    [hstang)  mu 
*"  tnallv 


tually 
^shang  739,  harm  ; 

A^  ^/<'  434,  therefore 

^^  /^/z,  871  (/f^)  virtue 

^^  ^chiao  367,  unitedly 

^^  A:ct///,  480,  returns 

^^  .3r;2  1082,  thereto. 


242 


lao-tze's  tao-teh-king. 


^^ 


ti'  879,  ^  ^etsmg'   994,    {ching)    quie- 

^^  tude 

luh^  562,  ^  .sha72g  771,    {sheng)  con- 

quers 
-J-  5/^^7^,  708,       |>  Chapter  61.        j^^  ''"^^  5^^-  ^^^  male, 

^^^  yih^  1095, 

j=T    chang  22, 


^^  ,^'zV/z  389,  Humility's 
;j^  /f'/z,  871,  virtue. 

I. 

"j^ta  839,  A  great 

^|^>^z<^'o  491,  state, 
^^  V//6?'  38,  one  that 
K"  /;/«'  183,  {hsia)  downwards 

:^  //« 549,  flows, 

_  o 

^P  /'zV/z  897, 

hb  hid  183,  {hsia) 

j2.  '^'^"'  53.  (^^^'^) 
^A  jchiao  367,  union, 

^F  /'zVw  897,  1 

[and] 
"TC  /i/a'  183,  {hsia)   \       the 

empire's 

^  .^'^«'  53.  (^^")       ^ 

jM/  '^V/z  697,  wife  [female]. 

II. 
{fel/  '//w  697,  The  female 

^^  cha7ig  740,  always 

1^]^  V  278,  by 


[be- 
comes 

the 
empire's 


rjl  V  278,  [and]  by 

^&tsi72g'   994,    {ching)    quie- 
"^  tude 

^^  zvei  1047,  she  makes  [her- 
^  ^  self] 

"TC/^'a*  183,  (7/5za)  lowly, 

o 
jty  >^;^'  434,  thus 

"y^  ta'  839,  a  great 

H(|  ,^t4^o  491,  state 

^  V  278,  by 

p  hia'  183,  {hsia)  stooping 

/[>  'siao  795,  {hsiao)  to  small 

pq  ^^tc'o  491,  states, 
o 

^Ij  tseh^  956,  (/^5e')  on  that  ac 
count 

^^'ts'il  loio,  {ch'ii)  conquers 

/\\  'siao      795,      {hsiao)      the 
smaller 

^^  ^'^^<^'^  491.  states. 

o 
/y\  'siao  795,  {hsiao)  Smaller 

^M  ^>^cf<3  491,  states 

J[^  V  278,  by 

'T^  hia'  183,  (/^sz'a)  stooping  to 

-^  /a'  839,  great 

^3  kzuo  491,  states, 


^Chapter  61.) 


TRANSLITERATION. 


243 


B|[  tseh^  956,  {tsi)  on  that  ac- 
^*  count 


'ts'u  loio,  {ch'ii)  conquer 
^  ta'  839,  great 
^H  kzuo  491,  states, 

III. 
jw  ku'  434,  Therefore 
pJa  /zzfo'  1065,  some 

j>  /zza'  183,  {hsia)  stoop 
J[^  V  278.  to 

Jfjf  Vs'z/  loio,    (cr/^w)  conquer, 
'nfr  ^tfo'  1065,  others 
"TT  Am'  183,  [hsia)  stoop 
Jm  '^r/i  719,  (<'rr)  and 
^^7  'ts'ii   loio,   (<:/zw)  conquer. 

IV. 

"y^  ta'  839,  Great 

j^  ^^zfo  491,  states 

^  ,^w  717,  not 

^j^  ^w/o'  490,  more 

lSir>'«'  II 39,  wish 

3Sp  fihieii  382,  [than]  to  unite 

^^  A'«'  98,  (/!5//)  [and]  feed 

VV    t/ctw  286,  {jeyi)  the  people. 

o 
/K  ^siao  795,  (Jisiao)  Small 


^3  fi'^^'o  491,  states 

>^  ,^?^  717,  not 

jjpj  -^zc'o'  490,  more 

-^^  j«   1 1 39,  wish 

/\^ju'  299,  [than]  to  enter 

^&s/ie'    764,    {ssu)    [and]    to 
*;  serve 

y^  ^yaw  286,  (y<?w)  the  people 

^^  ,/"z^  142,  Now 

ra^  'Hang  526,  both 

^5^  V//e  38,  ones, 

ji^  ^t)"'  426,  each  one 

in  its  way 
l^teh,  872,  {te)  gain 

Ji^.  .Ci^V  342,  they 

^  su'  817,  (sZjz^o)  that  which 

^n/^yii  1139,  they  wish. 

^  ta    839,  [But]  the  greater 

^"  V/z(?  38,  one 

^  /  273,  properly  must 

jS  ^z^y/z  1047,  make  itself 

f  Aza'  183,  (/zsz«)  lower. 


(Chapter  62.) 


244 


LAO-TZE'S  TAO-TEH-KING. 


^  /■/'  879, 

^  luh,  562, 

-[-»  shih_  708,      [>  Chapter  62. 

"~^  V/e'  721, 

B .  fihanff  22, 


^a  ^zt^(?V  1047,  Practise 
^  ^«o'  867,  reason. 


Jg  tao'  867,  The  rational 

^^  V/z/  38,  man  [is] 

"la  ivdri'   1040,   the  ten  thou- 
^  sand 

1^  zt^z^//,  1065,  {ivu)  things 

^  .^''«  53.  {izu)  their 

^^  w^ao'  625,  asylum, 

^^  shaft'  752,  the  good 

J\^  Ja7i  286.  {je7i)  man 

/<^  .^'^-^2'  53.  (^^")  their 

^^  '/ao  663,  treasure, 

*^>  ,^w  717,  the  not- 

^K  s/iaw'  752,  good 

yl    ^ya«  286,  (7Wz) 

^  f^ii  53.  (^^?^) 


3^  '^weV  586,  [With]  beautiful 

"^  .>r«  1083,  words 

pT  'k'o  425,    [things]  one  can 

JC/  V278,  thereby 

"m*  shV  762,  (55/5)  sell. 

o 

^^  .if5«w   1019,    [With]   noble 

-fy  ^Az«^  207,  {hsing)  deeds 

Pj  '>%'o  425,  one  can 

JL/  V  278,  thereby 

^P  .c/zza  350,  accomplish  more 

with 
y^  ^yaw  286,  (y^w)  the  people. 

III. 
71   Jan  286,  (y^w)  A  man 

"^  ,chi  53,  (Z^/^)  [for]  his 

^  .^z^  717,  not- 

^R  sAaw'  752,  goodness 

o 
ipT  7io  215,  why 

j^  chT  349,  thrown  away 

J^  ,chi  53,  (/^z/)  he 

/S*  'yiu  1 1 13,  is? 

5^  ^z^'  434,  Therefore 

Tir//*'  538,  was  elected 


B|f  5z<'  817,  {skuo)  that  which        ^? /'zWz  897,  heaven's 
-^  '/ao  664,  he  holds  fast  to.  ^^  tsz'  1030,  (/^z5)  son 


(Chapter  62. 


TRANSLITERATION. 


245 


S^  chi  60,   {chill)   [and]   were 
•^  appointed 

'ZH  ,san  723,  three 

Z\.  ,ku7ig  459,  ministers. 


S|^  ^siii  826,  Though 
/«*  '>'ZM  II 13,  having 


^y[  /ao'  867,  reason, 

^^  V/t^'  38,  that  is  : 

^{  ho  215,  What, 

•fjl'jye'  1079,  indeed? 
o 

yf\  .^w  717,  Is  it  not 

pl  jz/^//,  1 1 30,  say  that 


55  '^""^  ^'3'  t::^"''  '°  5}^  ///.« 416,  if  sought 

^^  i>i'  691,  as  a  screen   [the        f"*!  ,.      o    ^i. 
^  jade  insignia]       W  '^  278.  then 

Jj^  V  278.  [and]  thereto  ;|^  ^^^^^  g^^^  ^^ .^  ^^  .^  obtained? 

^.^^W^    799.    (/^«We)    riding       ^^  y^,,   „,3^    [And]   he  who 

aE.  /5z«'  1016.  sin 


im^^-"  836,  {ssu)  four 

^^'ma  571,  horses, 

o 
^N  ,i^"  717.  [is  it]  not 

in  i--^"  ^97'  equalled 

/[^  ^50'  1002,  by  sitting  still 

5^  tsi7i  990,  {chin)  [and]  pro- 
"^^  pounding 

j[;[*  /5'^'  1034,  {ssii)  this 

j§  /fao'  867,  reason? 

V. 

"gT  'kit  432,  The  ancient 
"^  ^chi  53,  (/^z?)  their 
r|t  5z<'  817,  {shuo) 

•^*  kivei'  484,  they  esteemed 
||-p  ./5'^'  1034,  (i"^z/)  this 


)^  V  278,  thereby 
^^  'mieyi  594,  can  be  saved  ? 
i^jj  ^je'1078,  (j^A)  [query.] 
Q3C  ^^''  434-  Therefore 
j^    zvei  1047,  it  becomes 
^A.;z897.  )     the 

-p;zza'i83.  (/^i^a)i^°'^^^'^ 


kiveV  484,  honor. 
7z  879, 


reason 
why 


y\ 


liih,  562, 


—J—  5/z///,  708, 

— *  ^sayi  723, 
■^^  ^chaiig  22, 


Chapter  63. 


(Chapters  62-63.) 


246 


lao-tze's  tao-teh-king. 


J^y  ,S2:'  834,  Consider 

^  'skz'y 61,  the  beginning. 

1. 

I^K  zvez  1047,  Do 

^^^^zvu  1059,  the  not- 

^£  ^zvez  1047,  doing. 

j^-s/ez"  764,  (ssu)  Practice 

^ffi^z£-7/  1059,  the  not- 

^^.  s/n  '  764,  (s5z/)  practising 
•   o 
^^zt//z"  1053.  Taste 

3^  ^zvu  1059,  the  not- 

j^F  zf <?V'  1053,  tasting. 

"jCta'  839,  Make  great 

/J>  'siao  795,  {hsiao)  the  small 

^^  /o  909,  render  many 

-^  '^/irto  746,   [and]  the  few. 

II. 
^H^ao'  665,  Respond 

^y^yuen'  1 1 38,  to  hatred 

JLI  't  278,  with 

l^/^/i.  871,  (/^)  virtue. 

'III. 
J^/«9i8,  Contemplate 

||tt^waw  614,  a  difficulty 

•^  .>'«  1118,  while 


"tf  .^/zV  342,  it 

^pU  z''  281,  is  easy. 

o 
j^  ^zve'i  1047,  Manage 

^J^  /*«'  839,  a  great  thing 

■^  ,yu  1 1 18,  while 

^^  .<:/!V  342,  it 

jm^z"  790,  (ksz)  is  small. 

o 

'j: /im'  183,  iks/a)    S  world's 

HPI  /?a7Z  614,  difficult 

j^s/2z"  764,  (s^z/)  affairs 

o 
J^/z"  692,  surely 

'I'p/.so'  1005,  arise 

■^^  .j'rt  1 1 18,  from 

^j  V  281,  easiness. 
o 

j^  fien  897, 

TC  hiu'  183,  (/ism) 

•^/a"  839,  great 

3S  ■s>^"' '  764,  {ssii)  ajEfairs 

A^fV  692,  surely 

'Vfe/^o'  1005,  originate 

-^  ,yu  1 1 18  from 

iffl«'  790,  {Jisi)  smallness 


(     The 
i  world's 


(Chapter  63. 


TRANSLITERATION. 


247 


IV. 


Tian  614,  will  be  difficult 


shr  762  {ssu)  ) 


Therefore 


J^^  V  278, 

^^  shang'    773,    {chcjig)    the 
'     *  holy 

A^  ^ya«  286,  (7VW)  man 

^!^  ,chu7ig  106,  (tsung)  to  the 

/f\  ,/z^  717,  not 

]^  .^^'z  1047.  plays 

•^  /a'  839,  the  great. 

o 
MT  ku'  434,  Therefore 

Hp  ^fiang  616,  {neng)  he  can 

r^    cKang  77,  {cheng)  accom- 
j».  plish 

JH*.  ,c^'z"  342,  his 

^^  ta'  839,  greatness. 

V. 

^^  ^fu  142,  Now,  as 
mM  ,ch'ing  407,  rash 
^^  wo/z,  640,  (wo)  promises 
i^>  /z'/f,  692,  surely 
^L  'kiva  467,  are  lacking 

^^  5/«'  807,  (ksi?i)  faith, 

o 

^^  /o    909,     [so    for    whom] 
^^  many  things 

Mj  V  281,  are  easy, 

4^  /?' '  692,  surely 

^^  ,/(?  909.  many  things 


y  Therefore 


•^^  s/ii'  762,  (sszi) 
0Va78,  ) 

SB  s/ia?!g'    773,    {sheng)    the 

'  holy 

A^  ^ ;a«  286,  (y^«)  man 

^ra[  ^jyzM  1 1 12,  even 

ft^^wa«6i4,  [deems]  difficult 

K^  ,t/^2  53,  [^2^w]  it. 

o 
jfe^r  '^«'  434i  Therefore 

jft&  fhung  106,  [tsung)  to  the 
fll^^  end 

ffljit  ^7f  M  1059,  he  has  not 

H^  ^«a«  614,  difficulties. 


|g  ti'  879. 

y^  /«//,  562, 

*4^  5/iz7z,  708        j>  Chapter  64 

E9  5^"  836, 

'^^  fhang  22, 


iS*  'sZ!<?7/  755,  Mind 

1^  ^tf /z  1050,  the  insignificant 


•g  .c/zV  342,  That  [which] 
^^  ,ngan  620,  is  at  rest 
^  z'  281,  easily 


(Chapters  63-64.) 


248 


lao-tze's  tao-teh-king. 


^^  chH  64,  {chih)  is  kept  quiet.        ,A^  Ji'd  217,  [Of  a  growth 
tt  ,ch'i  342,  That  [which] 
^^  tf*?/'  1052,  not  yet 
^^  c/zao'  34,  has  appeared 
^j  r  281,  easily 


^^a  'm^z^    587,    (w<9z/)   is   pre- 

(»  vented. 

^^  .c/iV  342,  That  [which] 

^Q  /5W  1018,  is  feeble 

^^  i'  281,  easily 

Trf^i^'o'  705,  is  broken. 

o 

jg^  .c/zV  343,  That  [which] 

^^t  zvei  1050,  is  scanty 

&^  r  281,  easily 

^fif  '5aw  724,  is  scattered. 

^1  ^w/z  1047,  Treat 

"/^  ,chi  53,   (/2^z/)  them,    [viz., 
*'^  things] 

^p  ,j'«  1118,  while 

.^^  tt^^V  1052,  not  yet 

yg*  '>'zw  1 1 13,  they  exist. 

o 

\^chr  59,  (<:/fz7z)  Administer  ^  king  207,  (//5z«^)  a  jour- 

.  o                               ney 

^chz  53,    (/^z/)  them    [viz.,  -hf^'s/n  761,  (s5z/)  begins 

things]  '^*-» 


*^  which]  with  both  arms 

Jm /ao'  665,  can  be  embraced 

^  .<^>'"'  53.  (^^^')  sign  of  gen. 

^t^  wz^'  607,  a  tree 

o 
^b  ,shang  742,  {she7ig)  grows 

•^  ,>'«  1 1 18,  from 

^^  //ao  171,  a  tiny 

^^  ;wo'  604,  rootlet. 

o 
•\\   'chiu  413,  Of  nine 

g^  J:s'ang  952,  (tseng)  stories 
"^  .<^'^«"53.  (^^^)  [sign  of  gen.] 
]^^  /'az  847,  a  tower 


^Bt  '^>^z'2  347.  rises 

.Til  .j/zv  1 1 18,  from 

^  'lei  $11,  accumulating 

-J-  V'z^  920,  clay- [bricks], 
-^  [literally  earth]. 

^X^  Jts'ie7i  980,  {chien)   Of  ten 

thousand 
R3  7/518,  miles 

^  .<^>^""  53.  (^^z^)  [sign  of  gen.] 


^5p  ,3'z<  1 1 18,  while 

~fe  TveV  1052,  not  yet 

^  liuayi'  570,  they  are  in  dis- 


order. 


ZIl  ,jz7  1 1 18,  with 

Jtj?  /5z^  1014,  a  foot 

~K^  hia'  183,  {Jisid)  beneath. 


(Chapter  64. 


TRANSLITERATION. 


249 


^  tvei  1047,  [Who]  makes, 

^^  'chi  38,  the  one 

^i^az"  648,  mars 

^  .Chi  53.  (^^^5)  it. 

^  c/^^7^,  67,   [Who]  seizes  of 

^^  'che  38,  the  one 

'y^  sMh^  769,  loses 

^  .^z^"*  53.  (^^?^)  it. 

^^shmig'   773,    (5/^rw^)    The 

H       .^  holy 

y^  ,7«/z  286,  {Jen)  man 

^^  ^zt'^^  1059,  not 

^  ^zt//z  1047,  makes, 

o 
"^^kii'  434,  therefore 

a^  ^^t'^^  1059,  not 

Jl^/a/'  648,  he  mars. 

"^  o 

4n£  ,zvu  1059,  Not 


^/z/7z,  67,  he  seizes, 

g^  >^?<'  434,  therefore 

^£  ,t^z^  1059,  not 

p^  .s/zz7z^  769,  he  loses. 

o 
^  ,W2>z  597,  The  people 

2^  M^  53.  i^^ii)  in  their 
-J^^^ww^'  1024,  pursuing 
^S^s/ii'  764,  (5.SZ/)  business, 


^  ^c/2a«^^  740,  [are]  always 
"-J-  .j*"  1 1 18,  at 

.<^'^«'  333.  the  approach 


^  ch'ayig  jj,  {Cheng)  of  com- 

-  o  pletion, 
[fjj  >Vz  719,  (^rr)  yet 

^^i>ai'  648,  they  fail    % 

y^  .chi  53.  (^^^^)  in  it. 

m  ^>^^«w'  738,  (^//e-w)  Be  care^ 

JZ  ^""^ 

1^  ,chung  106,  [tsmig)  to  the 

-  end 
BU  i-^"  297,  as  well  as 

^  's/^z  761.  {sszi)  at  the  begin- 
,?  ning 

JIJ  /s^/z,  956,  {tse)  then 

BE  ,zf  z^  1059,  [they]  not 

15^ /«z'  648,  fail 

^shi'  764,  (^5z5)  in  business 


sJif  762,  (.S5Z2)  J 


Therefore 


'^shang'    -jji,    {sheng)    the 

holy 
y^  ^yaw  286,  O/z)  man 

^0^yu'  1 137,  desires 

.^N  ,:pu  717,  non- 

^  jzV  1 137,  desires. 
g 

^  .i^z^  717,  Not 

"S*  kzvei'  484,  he  esteems 


(Chapter  64.) 


250  lao-tze's  tao-teh-king. 

||^  jian  614,  [of]  difiBcult 


/f^  teh^  872,  {te)  obtainment 
y^  ,9^^^  53.  (^^?^)  sign  of  gen. 

^^  /zzt'o'  256,  the  treasures. 

.0 
^^r  y^'zao     209,      {hsiao)     He 

.  learns 

>^  <i^^  717.  not- 

<^^  /zVao  209,  {hsiao)  learned- 
jf^  ness. 

^^  i/""  151.  He  returns  to 

^^  chung'  108,  all 

^  ^/aw  286,  (y^w)  I 

>  people's 
^  .<^A^  53.  {tzu)       ) 

Jy^sti'  817,  {s/1210)  what  they 

*^  >fezf o'  490,  passed  by, 

o 
L^  V  278,  thereby 

mm  '^u  146,  he  assists 


|g^^'879. 

'y:^hih^  562, 

-I-  5/^z7i,  708,        .  Chapter  65 
"n  'z^?^  1060, 
^.c;^aw^22, 

|f^   shim  783,  Simplicity 
^^^  i'^/^,  871,  virtue. 

I. 
•^'^^432.  )  In  olden 

2^  ^chi  53.  (^^^)  \    '''^^'' 
^fe  5/za«'  752,  Well 
jS  ^zf<?V'  1047,  who  practised 
^Mf  ^ao'  867,  reason, 
^^  VAe  38,  the  ones, 
3fe  .///  136,  did  not 


zvdn'   1040,    the  ten    thou-         l^  V  278,  thereby 

sand 
zfzih^  1065,  (zf z^)  things  BH   ming  599,  enlighten 


^  .^>^""53.  (^^z^)  [in]  their 

Q  /s^"  103 1,  (/^«)  ^    natural 
self      >•  develop- 
;g7C  ^yaw  285,  so         )     ment, 

|m  VA  719,  (^rr)  but 

y^  .i>u  T^l^  not 

§fr -^a?/,  312,  he  dares 

jS^  ^z<y^z  1047,  to  make. 


min  597,  the  people, 


tsiangg^'j,  [chiang)  [but] 
^  will 

^^1  'z  278,  thereby 

1^  .37/  1 120,  make  simple- 
*^^  '  hearted 

j2.  '^^^^  53'  (^~^^)  them. 

II. 
^S  ^w//z  597,  The  people 

"^  ,chi  53.  (/^//)  in  their 


(Chapters  64-65.) 


TRANSLITERATION. 


251 


||tt  nan  614,  being  diflScult 

J'p  chi'  59,  {chih)  to  govern 

o 
jy  V  278,  [that  is]  because 

^  .c>^V  342,  they 

^  chV   58,    (c/^^7^)   cleverness 


^  'che  38,  things 

^j7'  1093,  [he  is]  also  [like 

the  ancients] 

7^  'ck'ie  362,  {chieh)  a  pattern 

5^  5/;//^.  767,  [and]  a  model. 

1^  ,chang  740,  Always 


^  /o  909,  [have  too]  much.        ^p  fhi  ^i,  {chih)  to  know 

jy  V  278,  With  ;j:^  V//V/  362,  {chieh)  the  pat- 

Jkg  _jj,  tern 

•^  chi'   58,    (<:/«7^)  cleverness       ^  ^/^z'/;,  767,  [and]  the  mode 

o 

;?]&  ^/«*'  59,  (^/^z7/)  to  govern  "^  ^^''"  ^^^'  ^^^'')  this 


^^  ^^2x^0  491,  a  country 
g,^z^.0  49i.         )      i3the 

^  /-f^//,  959.  (Z^^)  curse. 

o 
/^  ,/«  717,  Not 

J[^  V278,  with 

^  c/sz"   58,    {chih)   clevernes 
yg  c/zz'  59,  {chih)  to  govern 
[^  kivo  491,  a  country 
^,^z^^49i,         )      i3ti^^ 


Hg  zvei'  1054,  is  called 

%y  hileyi  231,  {hsilen)  pro- 
^  found 

-^^^-/z,  871,  (/d?)  virtue. 


y^  /zzV^w  231,  {hsiien)  Pro- 
y.^  found 

-Jg/^/z,  871,  (/^)  virtue 

^B  ,5/za;z  736,  (s/zfw)  is  deep 

^^'z  279,  indeed. 

o 
^k'yuen  1 137,  [It  is]  far- 

reaching 
,^^  V  279,  indeed. 

j|S.'j«  1125,  [It  is]  to 

00^  zviih^  1063,  {luii)  [common] 

things 
Tvf  'fan  126,  the  reverse, 


ni§./"  150.  blessing. 

■^jj  .^>'«"  53.  {chih)  Who  knows        ^  '/  279,  indeed. 

^  fs'z'  1034,  {tzrc)  these  JL  Vzaz-6i2,  Thus 

^  7za«^  526,  two  ^  Chi'  60,  (c/zz7z)  [it]  obtains 

(Chapter  65.) 


252  lao-tze's  tao-teh-king. 

j^  ,yu  1118.  to  ^  s;,^„.  ^52.  can 

_JL.  /a'  839,  great 

Iirg  shun'  784,  obedience  [fol 
/Ir  lowership] 


^^^•'879. 

y^  lull,  562, 

~p*  sZ!27z,  708,      [■  Chapter  66. 
^■^  /z^A,  562, 
^^  fhang  22,    > 

^  heu'  175,  To  put  behind 
£t  '-^z  337,  oneself. 

I. 

^T  ^chiayig  362,  Rivers 

V^  Vza/  160,  [and]  seas 

G^  su'  817,  {shuo)   )  the 

>■  reason 
JJ^  V  278,  )  why 

^g  /?aw^  616,  {?ie?2g)  they  can        jCf>/2 '  692,  surely 


"Tt^  /zza'  183,  [hsia)  lower 

-^  ,c/iz  53,  (/^i^)  themselves. 

o 

+A.  ^z^'  434,  Therefore 

•^to  najig  616,  [neng)  they  can 

'p^  ,zi^/z  1047,  become 

•p^  '^az'  707,  of  the  hundred 

^^'ku  453,  valleys 

np  zvang  1043,  the  kings. 

II. 

J^5^z'  762(3311)  ) 

y  Therefore 

SP  3 hang'    773,    {sheng)    the 
'     '  holy 

II   ^y«w  286,  (y^w)  man 

j5M*j«'  1 1 37,  wishing 

|-  '3hang  741,  to  be  above 

^^^mi'n  597,  the  people, 


^^  ^zvet  1047,  become 
"BT  'i^«2  707,  of  the  hundred 
^^'k7i  453,  valleys' 
y   zvang  1043,  the  kings, 
^  V/z/  38.  that  [is] 
1/1  'z'  278,  because 
Ja^  fh'i  342,  they 


^  V  278,  in 

"^^ ^yeti  1083,  his  words 

iV  hia'  i83,(/fsza)  keeps  below 

"^  ^chi  53,  (/^z/)  them. 

o 
^j'zV  1 1 37,  Wishing 

'^)^  ^32en  799,  {hsi'en)  to  feed 

P3- ^wzVz  597,  the  people, 


(Chapters  65-66.) 


TRANSLITERATION.  253 

J|^>i^r  692.  surely  ^A^w  897,  \     ^^^ 

\>X  V  278,  with  "jT  Am'  183.  {hsia)  \  ^o"^^^- 

^  ,shd7i  735,(shen) his  person       ^ lo'  554,  rejoices 

'^  /^^«'   175,    (/20?/)  keeps  be-       ^/Mt926.  in  exalting  [him] 

\.  hind  ^^ 

2  .^>'«*  53.  (^^«)  them.  jj^  \rk  719,  (^rr)  and 

^\  ,^w  717,  not 

TTT  »  '        ' 


5^  5/;/'  762,  (ssu)  ) 


^^«'  1089,  tires. 


^^sMn^'     773,    (5/;£';;^)    the 

holy 
y^  ^^aw  286,  {je?2)  man 


!•  Therefore       j[^  V  278,  Because 
^  .<:/iV  342,  he 
^\  ,J)u  yiy,  not 


'c/i'zi  94,  dwells 

Jq  'shang  741,  above. 

JU  '.^'^  719.  {(^yy)  yet 

^  ^;wzw  597,  the  people 

yy^  ,/«  717,  not 

Jg  chu77g'    108,    {tsu7ig)    feel 
°  the  burden. 

'ch'u  94,  He  dwells 

g^  ^ts'ien    981,    (^//zVw)    as    a 
-■-y  leader 

fnj  >'''  719.  {(^rr)  yet 

^  ,wzw  597,  the  people 

yy%  ,pi  717,  not 

^&  -^az"  161,  suffer  harm. 


®  .c>^a7z^    29,    {tseng)   quar- 
fix  '^"'  434.  therefore 

"TC  fieyi  897,  )  , 

^^'  ^^'  fmthe 

nF^^«' 183.  (//«•«)  P°'^^ 
^^  wo'  603,  none 
^j>^/za;/^6i6,  (wf";/^)  can 


W^'yil  1 125,  with 

^  .^/"'  53.  {tzii)  him 

^  .cy^aw^  29,  {tsetig)  quarrel 


XN 


^z"  879, 
luh^  562, 


shi  762,  (ssu)  ) 


J[^V278 


Therefore 


-p  5/!z7z^  708,       I  Chapter  67 
^/^V/z,987, 


f  ha  tig  22, 


(Chapters  66-67.) 


254 


lao-tze's  tao-teh-king. 


m  ,san 

723. 

Three 

^,tao 

•  663, 

treasures 

iSgy, 
183. 

{ksm)  ) 

In  the 

'  world 

-^^c/ii^iS^, 

{cMe/i) 

all 

f^zver 

'  105^1 

[,  call 

^fe'w^o    627,    me     [viz.,    my 
V^  Tao] 

"yC^ct'  839.  great, 

'fy  s^"  837,   (ssii)  [but]  I  re- 

_  semble 

y[N,^«  717,  the  un- 

B  si'ao'  795,  [Jisiao)  seeming, 

n. 

y^,fu  142.  Now 

*Pg,zt/^V  1049,  only 

~J\^ta'  839,  one  is  great. 

dbfir  ku'  434,  because 

j\\  sz"  837,  {ssii)  one  resem- 

'*^  bles 

yf\  ,tu  717,  the  un-  Q  ^7^^;^^  1130,  is  called 

^  siao'  795,  {Jisiao)  seeming.        y^  ,  j^z^  717,  not 

^^'ka7i  312,  daring 

5zao'  795,  {hsiao)  seeming,        ^  zt/^V  1047,  to  be 

^^  V;«w  413,  how  long  would        ^  /zVw  897,  J  j^  ^j^^ 

•5^  V  279,  indeed,  "p  /t/a'  183,  {hsia)    )  ^° 

^y]^  ,szVw  799,  {ksiefi)  foremost 
(Chapter  67.) 


THj  '^^*'  7^°'  i^^^^^  mediocrity 
ni.  V 

^^  J'it  142,  Now, 

^  V/^o  627,  I 

y^  yiu  1 1 13,  hav6 

—   san  723,  three 

^^  fao  663,  treasures. 

^c^c/zV64,  ((;/f//i)  I  preserve 

|m  'rh  719,  {err)  and 

j^  '^ao  663,  treasure 

j^  .^/z2  53.  (^•S'z^)  them. 

o 
— •j>'z'  1095,  The  first 

r"!  yueh^  1 1 30,  is  called 

^g^^^V    1033,    (i',^^^)    compas- 

o  sion. 

,  'rJi  721,  (err)  The  second 

Y_\  yueh,  1 130,  is  called 

^^  chicn'  387,  economy. 

— ■'■^  .5a«  723,  The  third 


y^j'oJi,  296,   (y^)  If  one  were 


^i.  .cAV  342,  his 


TRANSLITERATION. 


255 


ts'z    1033,  {tzu)  [Who  is]        1^  'sh4  748,  [if]  they  discard 
compassionate, 

^o  chien'  387,  economy 


ftjT  ^z^'  434,  therefore 
^g   7iang^\^,  {neng)  he  can 
'yung  1 148,  be  brave. 


in  the 
world's 


ckien'  387,   [Who  is]    eco- 
nomical, 
"MT  ku'  434,  therefore 

ng  natjg  616,  (jieng)  he  can 

^p  'kivang  478,  be  generous. 

"  o 

^V.-^"  7^7'  [Who]  not 

gjj^'-feaw  312,  dares 

jS|  ^u.<ei  1047,  to  be 

-^  fHen  897, 

'"p/z/a'  183,  (>^5/a) 

.Hi  ,5zV;z  799,  {hsien)  foremost, 

o 
"^T  kit'  434,  therefore 

^^,waw^  616,  [neng)  he  can 

be 
t^  ch'ang    77,    {cheng)    per- 
'^  fected 

^S.r/fV  349,  as  vessels 

^^  ch'ang  27,  of  profit. 

IV. 

•^^  ,c^tw  398,  Now  if 

^^  'iVi/  748.  [people]  discard 

"^^  ts'z'   1033,    (^'^^^)   compas- 
**^^  sion 

R  'ts't^gy^,  {ch'ieh)  and 

J^  'yung  1 148,  are  brave, 


R  'ts'ie  gj^,  {ch'ich)  and 
^^  'kzvang  478,  are  generous, 

^  o 

j^'5;//748,  [if]  they  discard 

'^  7/^7^'   175,   (/;o?/)   being   be- 
hind 
^    V5V/974,  {ch'ich)  and 

1^^  .szVw  799,  {hsiefi)  go  to  the 

•  front, 

2rP  'sz'  836,  (.S5z^)  they  will  die 

.^^  'z'  279,  indeed. 

:i^  ,/u  142,  However 

^^/5'^'  1033,  (/'^z^)  [if]    they 
**^*  are  compassionate, 

Pj  V  278,  thereby 

^^<r//^w'  45,  {c7ia?i)  in  battles 

^|J^.s^/i.  956,    [tse)   then   they 

will 
^K  .s/^a;^^   771,    (5/^^;;^)  con- 

o  quer. 

J^  V  278,  Thereby 

^A*  '5/^^^^  755,  {s/iou)  in  the  de- 
fence 
B|j  tseh^  956,   (/5t^)   then   they 

g[  ku'  435,  be  firm. 
o 

V. 

"^^ficn  897,  Heaven,         '^.-c 

n^,tsiang  967,  {cJiiaui^)  when 
^^'^  about 

^^r///«'  415,  to  help 


^^  ,<^''^'  53.(^^2^)  them  [people], 


(Chapter  67.) 


256 


lao-tze's  tao-teh-king. 


PfVayS,  with 
)e^  ts'z'   1033,   {t'zu)  compas- 


rmj 


//  1054,  will  protect 


J^  ,cM  53,  {tzu)  them. 
o 

^  /z"  879, 

~J;J  luJi^  562, 

^5A//t,  708,       }>  Chapter  68. 

/^iSa/z,  647, 

j^  /:ha7ig  22, 

@E  ^'/z'  672,  Comply 

^  /'zVw  897,  with  heaven. 

I. 
^fe  shan  752,   [Who]  well 

^^  ^ztrV  1047,  excels 

-J-»  5/?z*'  762,  (s5z5)  as  a  warrior, 

^^  V/fi?  38,  the  one 

,/f\  ./«  717.  is  not 

-Sr"  't^'«  1 06 1,  warlike. 

aa  shan'  752,   [Who]  well 

^^  f/7d';z'  45,  {sha?i)  fights 

^^  V/^^'  38,  the  one 

JA\  ,fu  jij,  is  not 

^C  «;/'  641,  wrathful. 


j^  ,s/iang  771,  (5^^^^)  con- 
SAr//go2,  the  enemy, 
^^  V//f?'  38,  the  one 

yf\  ./«  717,  is  not 


chang  29,  {tsejig)  quarrel- 
:^  some. 

^E  shan''  752,   [Who]  well 


shan'  752,  [Who]  well 


J 

1^  >'z^w^'  1 149,  employs 
y^  Jan  286,  (y^w)  the  people, 
^^  V//^  38,  the  one 
^^  jffV  1047,  renders  himself 
■K  /zza  183,  [hsta)  lowly. 
•;q£  5/^^*'  762,  (.9S«)  This 

gB  7X'^V  1054,  is  called 

A's  ,:pu  717,  not- 

^H-  ^chang  29,  {tseng)  quarrel- 

ling's 
2.  '^'^"  53.  (^^z^)  [sign  of  gen,] 

^^/^/!.  871,  [te)  virtue. 

o 
•^^shi'  762,  (55z^)  This 

=r3  ztvV  1054,  is  called 
6037^;;^'  1 149,  the  employing 
Ji    Jan  286,  {je7i)  of  men's 
^  .<^'^"'  53.  (^^^^)  [sign  of  gen.] 

jt  li'  536,  ability. 

o 
^5'-^/^^'  762,  [ssu)  This 


(Chapters  67  68.) 


TRANSLITERATION. 


257 


gH  weV  1054,  is  called 
B^j^Vz'  672,  complying 
"^  jL'ieti  897,  with  Heaven. 

«ji^      7  •  //    -\  t  olden  times 

21  .^'^'^^   53.  (^^")  ) 

^^  //rz  393,  [this  is]  the  most 
^o  '    perfect  [the  extremest] . 


^^^•'879. 

*y^iuh^  562, 


-t-  5/!z7z,  708, 


413. 


^^chayig  22, 


Chapter  69. 


5i>.  /zM^w  23 1, Of  the  mysterious 
W  jy7/«^'  1 1 49,  the  function. 

I. 
B3  yung'  1 149,  An  expert 

J5c  ,ping  689,  of  war 

/H*  'yiu  II 13,  has 

^*  iJ^'^  1083,  the  saying: 

o 
•^1*   zvu  1060,  I 

>T>  ,/z^  717,  not 

"^T  '^a«  312,  dare 

^^  ^zc/eV  1047,  to  become 

^•F  V/i«  87,  a  host, 


rrtt  \rZ!  719,  (^rr)  but 
^y  ^tc'^V  1047,  become 
s^»  y^'t""  429,  a  guest. 

y^  ,tu,  717,  Not 

"^t'kaii  312,  I  dare 

^^  tsiyi"  990,  (<f/;//;)  to  advance 

"^  ts'nji'  1021,  an  inch 

o 

Fm  '^r/z  719  (^/';-)  but 
i^  /'?^z''  926,  withdraw 
J^ch'z'h,  71,  a  foot. 


.M»  s//z'  762,  {ssii)  This 

^Q  zfeV  1054,  is  called 

/p?  JiiJig  207,  {ksz'ng)  march- 
'  ing 

45&  ,zvti  1059,  the  not- 


m 

4ffl: 


/zzVz^  207,  {Jising )  march- 
ing. 
Jang  290,  threatening 

zvu  1059,  without 


^^ pi'  678,  (i^^/)  arms, 

o 
'f/h  Jang  291,    (y^//^)  charg- 
*^''  ing 

4ii£  ^zt'w  1059,  without 

raV  ^^/  902,  hostility, 

o 
^jj^  chilly  67,  seizing 

^t  zvu  1059,  without 

Jt^.  ,ping  698,  weapons. 


(Chapters  68-69. 


258 


lao-tze's  tao-teh-king. 


hzu&  256,  Evil 

JE^  mo'  603,  none 

^^  ta'  839,  greater 

^^  ,yu  1 1 18,  than 

^.c/^'^V^^  407,   making  light 

^^//902,  of  the  enemy. 

o 
^^i.,ch'ing     407,    By    making 
Jf  light  of 

St/z  902,  the  enemy 

'^^.chiiii,  we  will 

^J  ^sa7ig  725,  lose 

^•^zfw  1060,  our 

^^  '^ao  663,  treasures. 


gj^ifew'  434,  Therefore 

Jf[j-%'aw^'  321,  [when] 
Pj.  matched 

^^,i>ing  tC)Z,  armies 

;f^.szaw^  790,   {hsiang)  mu- 
_,  tually 

^P  ,<://za  350,  encounter, 


1^  ^^"  879. 
J-»  /^V/z,  987, 
— J-»  s/iiVi^  yoS, 


•^*^  fihang  22, 


Chapter  70 


^  .'^/'zz  53.  Of  knowing 
HJ  7ia7i  614,  difficulty. 


^t«yw  1060,  My 


O 


"g*  ^^-^w  1083,  words  [are] 
^  5/za«'  738,  {she7i)  very 
^  z'  281,  easy 

^0  .'^^^'^^   53.    (<^>^z7?)   to    under- 

o  stand, 

^  ^/zaw'  738,  (5/i^w)  very 

,^  V  281,  easy 

/fy  /2«^  207,  {Jising)  to  prac- 
tise. 


-^  /'zV;z  987, 
"T;^  /zza'  183,  {hsia) 
Mt\  mo'  603,  no  one 


)  [Yet] 
)-  in  the 
)     world 


,shzvai  785,  the  weaker 

[the  more  compassionate]        ^fe   nang  616,  {72€?ig)  can 

'c/z/38,  one 


^ 


,shang  771,   {sheng)   con- 
quers, 
V  279,  indeed. 


Ap  ,chi  ^i,  [chi'h)  understand, 
o 

~Fi*  ?/zo'  603,  no  one 

"ng  ^?/a;/^  616,  {f2€ng)  can 

^  y«>?^  207,  {/ishig)  practise 
'Jo  [them]. 

g  ^yen  1083,  Words 


(Chapters  69-70.) 


TRANSLITERATION. 


259 


Just  as 


therefore 


P&  'yiu  1 1 13,  have 

fyt  fsu7ig    1 02 1,    {cJnmg)    an 
''"'o  ancestor. 

^L  5/iz '  764,  (55Z/)  Business  ac- 
"^  tions  [deeds] 

/«*  'j>7«  II 13,  have 

5^*  ^chii'm  418,  a  master, 

^  ./^^  142, 

pffi  'zt/«  1052, 

4S£  wu  105Q,  he  is  not 

^n  ■^^"'  53.  {chih)  known, 

o 
^^  5/iz"  762,  (ssii) 

J[J|Va78, 

^  .^«  717,  not 

^T>    .Zf/Z^   1060,   I 

^rj  (cM  53,  {chill)  am  known. 

III. 

An  ,c^/  53,  [chih)  Who  know 

^■j>   zuti  1060,  me 

^^  V///  38,  those  ones 

^S»  .///  176,  [hsi)  are  rare. 

a 
H|J  /5M.  956,  (/5f)  On  that  ac- 


count 


1060,  I  am 


'^^kzvei'  484,  honorable. 
o 


•^hshi'  762,    (55Z<)   ) 

J^V278.  i 


Therefore 


^^  shang'    773,    {sheng-)    the 
'"-^'  holy 

K^j'an  286,  (y^«)  man 

/tP7/>i7'  669,  wears 

>|^yi(>"2i7,  wool  [not  silk] 

•^S  /ttt'«z  243,  [and]  hides  in- 
•^^  side 

^jw'  1 1 38,  gems. 


%  ti'  879. 

^  tsHh,  987, 

—p  5/^^7^,  708,        ■  Chapter  71. 

— —  jz7t,  1095. 

^  .cAaw^  22      y 

^  ,<:/iz  53,  Knowledge's 
3^  ping'  700  disease. 

I. 
^n  .<^'^"*  53'  (^'^"'''^)  To  know 
/f>  ,^z^  717,  the  un- 
^n  .^'''"'  53.  ('^''"'^0  knowable 

r  's/iaf!g  741,  is  high. 
o 
A\  ,^?/  717,  Not 

^rj  .c/«"  53,  (r/////)  to  know 

xH  ^'^"'  53-    ('^'''^'^0  the  know- 
"^^  able 

U^ping'  700,  is  sickness, 

II. 
d^  ./«  142,  Now 


(Chapters  70-71. 


26o 


lao-tze's  tao-teh-king. 


tt^  'zudi  1052,  only 
3^^z>/^'  700,  by  being  sick 
H^i>ing'  700,  of  sickness, 


B° 


-&s/zz'  762,  (55m)  \ 


thereby 


.^[n  ,i^"  717.  not 
^^:pzn^'  700,  we  are  sick 


Sp^skaf2j§r'  yj2,    {shen§^)    The 

J\^Jan  286,  (^Vw)  man 

/yv,/M  717,  not 

^^J>i?tS''  700,  is  sick. 
o 

J[^  V  278,  Because 

^^,ck'i  342,  he 

7P5  pt'n^'  700.  is  sick 

j^i>tn^'  700,  of  sickness. 
o 

y^Skz'  762,    (55Z<)   ^ 

p.  [-therefore 

kX  V  270,  J 

y\\  ,pu  717,  not 
^^%:ping^'  700,  he  is  sick. 


|g  tt'  879. 
^^•^V/^  987. 
—I-*  shi'Ji^  708, 
"^  V-/;'  721, 
■  ^.  ,chang  22, 


Chapter  72. 


w  w^az'  619,  To  cherish 

2/  '^^  337'  oneself. 

I. 

EL    min  597,  [When]  the  peo- 
^^  pie 

^  .i^z/  717,  not 

.E3.  z£^<?V'  1054,  are  afraid 

J^  jvei  1046,  of  the  dreadful, 

—^  ta'  839,  the  great 

J^  ^zvei  1046,  dreadful 

^^  <:/f2'  60,  {chill)  will  come, 

J^  V  279,  indeed  ! 

5l&  vjii  1059,  Do  not 

:MK  hiah^  186,  {hsid)  render 

narrow 
."H*,  ''^'^'tV  342,  their 

Pfr  5?/'  817,  {shud)  place  where 

^&  .<:/-!«  437,  they  dwell. 

o 
^^zvu  1059,  Do  not 

^J^_>'^w'  1089,  make  wearisome 

.?• 

*H*  .c/zV  342,  their 

-*^ 

Bjr  ^«'  817,  [shiw)  place  where 
(Chapter  71-72.) 


TRANSLITERATION. 


261 


&s?id}2§-   742,   (s/ien^)    they        j|Jr-^z^'  434,  Therefore 
live. 

^^  'c/i'u  445,  he  discards 

11. 

7^  'J>i  674,  the  latter 


■^^  ^fu  142,  Now 

Pm  '^'^^  1052,  only  when 

^N  ./«  717,  not 

|^>r«'   io8g,   they  are  made 
o  wearisome, 

•^^s/n"  762,  [ssii)    ) 

y thereby 
j^V278.  \ 

^  .i^«  717.  not 

|1jS  j'^w'  1089,  they  are  weari- 
'"^  some. 

.SL  s/n"  762,    (55Z/)   ^ 

-^*^  V  Therefore 

J[J[V278,  1 

J^  sha7ig  773,  {sheng)  the 
^^  holy 

A    ^/aw  286,  (y^w)  man 

t^  /s^"  103 1,  (Z^^?/)  himself 
Zcrt  ,<:/ez*  53,  {chih)  knows, 
~^  .i^w  717.  [but]  not 

^  if.92"  1 03 1,  (/f^w)  himself 

@    chien'  385,  he  regards. 

g   /S2"  103 1,  (/^z/)  Himself 

i^^ngai'  619,  cherishes 

/f\  .i^^'  717.  [but]  not 

^  ^s^"  103 1,  (/^?/)  himself 

"^•^zt'<//*  484,  he  treasures. 


^^^'ts'u  loio,  (<:/?«)  [and] 
^^  chooses 

jft*  Vs'^'  1034,  {tzu)  the  former. 


^  ^r  879. 

—1^  /5V/Z^  987, 

~P*  5/zz7e,  708,       \  Chapter  73. 
j"*^  ^sa7i  723, 


^^^ 


fhang  22, 


f5c  7'^'^'  289,  Daring 
'j^    xvei  1047,  to  act. 

I. 
S  'yicng  1 148,  Courage, 

.Illi  ,>7<  1 1 18,  [carried]  to 
gfir  'ka7i  312,  daring 
BjT  /.sf'//^  956,  {tse)  then  leads 
2SB^  sha  731,  death. 
^S  'yutig  1 148,  Courage 
^^^T^  ._>'«  1 1 18,  [carried]  to 
y^  ,/"  717.  not- 
W^  '^aw  312,  daring 
Rjj  tseh^  956,  (/5^)  then  leads  to 


(Chapters  72-73.) 


262 


lao-tze's  tao-teh-king. 


^^   hwo  258,  life. 

o 
lj;p*  /sV  1034,  {tzu)  These 

1^  'liayig  526,  two 

^^  V//^'  38,  things 

o 
J|JA  ^zt'o'  259,  sometimes 

^1]  /z '  521,  are  beneficial, 

^3^  /ztt'o'  259,  sometimes 

^§-  Ztaz'  161,  are  harmful. 


II. 


Heaven's 


^7^  /'zV«  897, 

^^  f^^i  53.   (^^2^) 

p|r  sii"  817,  {shuo)  what  is 


V^   ,<^^ii'  53'  {izu)  it  [the  reasons 
^^         of  success  and  failure] . 


5^  /'zV«  897,  \ 

>  Heaven's 
^  .t/zz  53.  [tzii)    ) 

^^  /ao'  867,  reason 

o 
;^  .//^  717,  not 

frjl  fhdng  29,  {tseng)  quarrels 

Spi  '^rA  719,  [err)  yet 

^fe  s//aw'  752,  well  [in  a  good 
*"*  way,  viz.,  to  perfection] 
^fe  ^shayig  771,  {shtng)  it  con- 
'^  o  quers ; 

/[n  .i^«  717.  not 


1=1 


^yen  1083,  it  speaks 


^^  n.^,-   1063.  hated  [despised       ffi  '^'"^^  ^iQ,  (^^r)  yet 
^^o  by,  rejected] 

;^T,  jslm  780,  who 


xH  ^^^"53.  (^/^2>^)  knows 
^  .cAV  342,  its 
"ft^  ^w'  434,  reason  ? 


rv^  shall    752,  well  [in  a  good 
*"*  way] 


III. 


M 


•^  5/jz"  762,  {ssu)  \ 

"^  V  Therefore 

JUl  V  278.  i 

^^^  shang'    773,    {sheng)    the 

y^  ,y««  286,  (^Vw)  man 


^yiu  1 112,  even 

^«a«  614,  deems  difficult 


fM  .J^'^^.?'  1 106,  it  responds  ; 

o 
/f\  .i>^  717.  not 

22  <:Z!ao'  35,  it  summons 

ffjj  >^^  719.  {err)  yet 

g  /52"  1 03 1,  {tzii)  itself 

xfe  /az'  498,  it  comes. 
o 

^jE  '<^>'^'^«*  -^-  V.  27,  p.  22b.  [It 

'•*'        acts]  in  a  lenient  [slow] 
^{^  ^y<7«  285,  manner, 

j^  \rh  719,  {err)  yet 


♦This  character  £-AV«  =  slow  is 
missing  in  Williams. 
(Chapter  73-) 


TRANSLITERATION.  263 

Shan'  752.  [perfect]  good  ^  naV  613,  in  what  way 


.meu  587,  {moil)    [are  its] 
devices. 


^  .t'ieyi  897,  Heaven's 
^  'zt-aw^  1044,  net 
W  .'^^''^'■^'  487,  is  vast, 
,kzv'ei  487,  so  vast ; 

^^^u    775,     [it    is]     wide- 
meshed 
TO  ' -^'^^  719.  {err)  and  yet 

y^  .i^w  717,  not 
y^  shih^  769,  it  loses. 


^^^■'879, 
\^  ts'ih^  987 
\    shih,  708,       I  Chapter  74, 

pEJ  5^ '  836, 

J^  .Chang  22,    J 

wU  ^^"''  57.  To  overcome 
W^  /iZfo>^,  259,  delusion. 

I. 

g  ^w/«  597,  [When]  the  peo- 
-_-  pie 

^\  .i>u  717,  not 

g  z^«  '  1054,  fear 

^  '^^'  836,  {ssii)  death, 


(Chapters  73-74.) 


'(BJ  ho  215,  [and]  how 

j^  V  278,  with 

^  '5^'  836,  {szu)  death 

ifll  c//«'  440,  [can]  one  frighten 

r^  ,cht  SI,  {tzii)  them? 
o 

^joh,  296,  iji)  If 

j^  'shi  y6i,  {ss?i)  we  make 

^  ^;;z/w  597,  people 

^    Chang  740,  always 

^  zf///'  1054,  fear 

^  '5^'  836.  (55^^)  death, 

o 
n5  >'^^  719.  (err)  but  [if] 

J^  ^t<y//  1047,  [someone 

,,  should]  make 

*pj*  ^^^^'^'  344.  innovations, 

:§  'che  38,  that  one, 

o 
•^  ^zf?^  1060,  I 

^  /e/t,  872,  (/^)  take 
^^  chi'h^  67,   [and]  seize 
nU  'J'^i  719.  (^?'r)  and 
^.^//«73r,  kill 

^  .^'^^^'Sa.  (^^?^)  him, 

^  o 

^|f  ^6V^«  780,  who 

gjjr  'A-a;/  312,  will  dare  ? 


264 


lao-tze's  tao-teh-king. 


^p  cha7ig  740,  Always 

^fe*  'yhi  1 1 13,  there  is 

■^  ,52-'   835,    {ssii)    an   execu- 
tioner 
4^  ^sha  731,  to  kill, 

;^^  'che  38,  one 

^^  ,s//a  731,  [who]  kills. 

o 
^^  ^fu  142,  Now  [if  a  man] 

-f^  /az '  845,  taking  the  place  of 

pi  ,5^'  835,    {ssu)   the  execu- 
tioner 
2S^,5/za  731,  to  kill, 

^^  'che  38,  of  the  one 

^^.57z«73i,  [who]  kills, 

o 
-@.  5/^2'  762,  {ssu)  this 

=g  tveV  1054,  is  called 

-f^  tar  845,  taking  the  place 
*^  of 


-4-*  /a'  839,  the  great 

f^  tsiayig'  968,  {chiang)  car- 
'-*^  penter 

^1  //z/  548,   [who]  hews. 

o 
•^^  ./"z^  142,  Now 

'f^/rtz'   845.  [who]    takes  the 
place  of 

-Jr*  ta'  839,  the  great 

jj^  tsiayig"  968,  {chiayig)  car- 
•^^  penter 


//?/  548,   [who]  hews 
'che  53,  the  one. 


^S»  .>^z  176,  (/z5z)  rare 

/«   '>'zz^  1 113,  it  is  [if] 

<^^  ./"  717.  not 

^^  ^shang  739,  he  injures 

rp.  'shell 'j^^,  (s/zoz/)  his  hands. 

jS^  'z  279,  [a  final  particle] . 


^  /5'z7z,  987, 

-p  s/zz7z,  708,       J-  Chapter  75. 

TT.  '^^w  1060, 

B    fhang  22, 

w-  /'aw  853,  Greediness' 

j^     SU71  829,   loss. 
I. 

^mz>z597.  )      The 

^../zz  53.    (^^ei)iP"°P^^'' 

^^  .c/zz'  334,  starvation 

o 
r!l  V  278,  [comes]  from 

^  .r/z'z  342,  their 

j-*  'shaug  741,  superior's 

^^  c/zz7z,  766,  consuming 

^  5/zzzz  782, 

y  of  taxes 
^  .chi  53,  (/^z/) 

(Chapters  74-75-) 


TRANSLITERATION. 


265 


.^r  fo  909,  too  much. 
o 

y^  sM'  762,  {ssu)  ) 

,,,  [-Therefore 

1^7278,  s 


.^^^^'  334.  they  starve. 

]^  ^w/;/  597,  The  people's 

Z.  •^^^^"53-  (^^")  [sign  of  gen] 

Hg  ^;m;7  614,  [being]  difficult 

ip  ^^'^^"  59.  {c/ii7i)  to  govern 

o 
1^   V  278,  comes  from 

"w*,  .^/^V  342,  their 

h   '^/^o'w^74i. 

^   .^/^/  53-   (^--z^)  i 

7b    'ym  1 1 13,  being 

^^  /crV  1047,  too  active  [med- 

"  dlesome]. 

.^skz"  762,  (ssii)  ) 
^^  [  Therefore 

S^^;m«  614,  it  is  difficult 
^6^^""'  59.  (^■>'"'/'!)  to  govern. 


>•  superiors' 


m 


fm'n  597, 


(     The 


^  ,c/ii  53,   (/,'z/)fP^oP^e's 

^^  fh'mg  407,    making   light 

of 
Zr^  '.'?^'  836,  {ssu)  death 

o 
J[^  'i  278,  [comes]  from 


)-  therefore 


^f  .rA'z"  342,  their 
^?  ///V/^  416,  seeking 
-OT  ^sJuuig-  742,  {sheng)  ) 

jy  ^'!<^^^'  176,  (/^ow)  intensity, 
o 

^^s/?/'  762,  (S5;^) 

l^v.78. 

^2  /-///.v^  407,  they  make 

light  of 
^r|^  '5,^'  836,  (.S5?^)  death. 

^^  .y^^'  142,  Now.    J " 

lig  'zi'tv  1052,  just  [who  is] 

^jc'«  1059,  not 

J^,  V  278,  on 

3t.  shang  742,  (5/;^;/^)  life 

J^  jcw  1047,  bent, 

^'c/ie  38,  the  one 
o 


^  s/u"  762,  (55//)  this  one 


^j///V;/  197,    {hsien)  is  more 
r  moral 

-J--  ,yu  1 1 18,  than 

^  >^zc//'  484,  [those  who]  es- 
#1_  teem 

H^  ,shd?ig  742,  {shcng)  life. 
o 


'Chapter  75.) 


266 


LAO-TZE'S  TAO-TEH-KING. 


3g  ii'  879, 
J^  tsHh^  987, 
~p*  shih^  708, 

y>^  lllh^  562, 

BT,  ,chang  22, 


^    ,shang  742,  {sheyig)  life 

-fPi  'j^'  1079,  (j'<?/i)  are   indeed 

Chapter  76.       ^C  ^y^z/  294,  (/oz^)  tender 

^  /5z/z'  1018,  [and]  delicate. 

^.  .r/!V342,  [When]  they 

^  '^--'836,  (^5.:?)die. 
^  /fezaz    360,  Beware 

gg  ^>^Vaw^    366,    of    strength       111  '-^'^'   ^°79-    {3'^/z)_t^hey    are 
[viz.,  of  being  strong], 

^  ,yaw  286,  {jen)  Man 

^  .<^>^""  53.  {izii)  in  his 

4;  Mo^rig  742,  [sheng)  life, 

•Jll^'j/   1079,    (j^//)    is   indeed 

_^  [auxiliary  particle] 

3^  Jen  294,  [jot^)  tender 

^>/z,  295,  (yao)  [and]  weak. 

^  .r/zV  342,  [When]  he 

^  '5^'  836,  (.55?/)  dies, 

^^  'yd  1079,  ( jd'/i)  he  is  indeed 

^p  chiefly  380,  hard 

5g  ch'iang  366,  [and]  stiff. 

"U  zt^aw'  1040,  The  ten  thou- 
Ajl*  sand 

^  c£7//z,  1065,  (zcvO  things, 

[^  V^'ao  956,  the  grass, 

^^  7;?7z'  607,   [and]  trees  '  *^ 

^  ■^>'«53,  (^-^?^)  in  their 

(Chapter  76.) 


»>  indeed 

/fl^  /v'z^  436,  rigid 

;^  'kao  325,  [and]  dry. 

II. 
j^  /^^^  434,  Therefore 
p^  cliieii^  380,  the  hard 
5^  ch'iayig,  366,  [and]  stiff 
V//  38,  ones  [are] 


o 


4 
^ 


SZ'  836,   (5S/?)   ^ 

^^^^'  53.  {tzu)    \ 


death's 


fu  919,  companions    [fol- 
lowers] 
Jeii  294,  Uon)  The  tender 

yo//,  295,  [jao)   [and]  weak 

^//t'  38,  ones  [are] 


shang  742,  {sheyig)  \ 

\  life's 
^/^/53.  {t^n)  ) 


t'u  919,   companions   [fol- 
lowers] . 


TRANSLITERATION 


267 


III. 
shr  762,  [ssu) 


>  Therefore 


^  ./z;;^  698,  [who  in]  arms 

5g  ^c/i'ian^  366,  are  strong, 

^ij  ^se/i^   956,    (tse)   then  they 
__-.  will 

^  ,/z^  717,  not 

^  .s/^a«^,  771,    (s/ien^)  con- 

,0  quer. 

Tf;;;^?^'    607,      [When]     trees 

^^  //;  za;?^,  366,  strong, 

§lj  /5^/z,  956,    (/5^')  then  they 

|.  will 

OC  ^z/;/^'  464,  be  doomed. 

^  ch'iaj2g  366,  The  strong 

>\  /a'  839,  [and]  great 

^  'cKu  94,  stay 

"f^/zm'  183,  {hsia)  below. 

gg  >z^  294,  Uou)  The  tender, 

^jo/i^  295,  (yao)  the  weak 

J^  'c/i'u  94,  stay 

J^  Vzawg  741,  above. 


^  ii'  879. 
•X^  ts'i'h^  987, 
— f-  5/z/7z,  708, 
^  /^V/z,  987, 
•^  cha72^  22, 


■  Chapter  77 


J 


5f^  /'zWz  897,  Heaven's 
^  /ao'  867,  reason. 


Heaven's 


(Chapters  76-77.) 


y^  fien  897, 

^^  /ao'  867,  reason, 

^.  .<:/z'z  342,  it 

^^  ,yni  1 1 12,  resembles 

§g  ,cha7ig  22,  the  stretchint^ 

•^  .>%z^;z^  461,  of  a  bow. 

•^  ./zz^  224,  Oh  ! 

^  fiao  324,  The  higher 

^^  Wz/  38,  one 

jtflj'z-'  1093,  [it]  brings  down 

^  .^^«'  53-  [i^u)  it. 
o 

"^  /zza'  183,  [hsia)  The  lower 
^  V/z/  38,  one 
^  '^"^-^^  439.  [it]  raises 
^  .^Z-^^"  53-  {(^li)  it. 
^>«  1 1 13,  Who  have 


268 


lao-tze's  tao-teh-king. 


^yil  1 121,  abundance, 
V///  38,  the  ones, 
'szin  829,  [it]  diminishes 
^^  ^^^^^'  53'  (^-^'^)  them. 

^     Q 

>|>  ./w  717,  Who  not 
J^  /5?/  1014,  have  enough 
^^  V/;/  38,  the  ones, 
-H^  '.v/jg  1125,  [it]  gives 
^  .<r/^z  53,  (/^/^)  to  them. 

II. 
^  /VWz  897.         I  ^That  is] 
^  ,chz  53,  (/~-^^0  i  ^^^^^^'^ 

^^  ^'«o'  867,  reason. 

o 
j^  '5/^w  829,  It  diminishes 

/«*  'j'2z^  1 113,  [those  who]  have 

^^^37V  II2I,  abundance 

rm  '.?'//  719,  {err)  and 

>m"/^^  712,  completes 

'^  ^fu  717,   [those  who  have] 

not 
JW  ^^'5«  1014,  enough. 


J\^  Jan   286,  {je7i) 

^&  tao  867,  reason 
^ij  ^"5^//,  956,  [tse)  is 


Man's 


^  .i^«  717.  not 

^  ^ya«  285,  so. 

^S  '5/^;z  829,  It  diminishes 

•^  ,/"  717,  [those  who  have] 

not 
J&  Js2i  1014,  enough 

JL^  V  278,  thereby  to 

^;  Z*//;;^'   159,  {feng-)  serve 


^]^  >7V^  1113,  [those  who] 


have 


^^  ,yii  1121,  abundance. 

o 
^  ^5/z«  780,  Who 

^1^  ncuiff  616,  {netig)  can 


/j^  'jzw 


1113,  have 


'^^   yit  1121,  abundance 
LJ  V  278,  for  the  purpose  of 
^^fung'   159,  {feng)  serving 

^'^'^'^'^^97.  )      the 

~]r//m'i83,  {hsia)    p^orld? 


5//z"  762,  (55^/) 


j-  Therefore 


J^Va78,  ) 

mj  shdng'    773,    {sheng)    the 
"=3&  holy 

A    ^yaw  286,  (y<?w)  man 

•j^   zvci  1047,  makes, 

JjR  '.'->^^  719.  {^'''''')  yet 

yJN  ./^^  717.  not 


(Chapter  tj.) 


TRANSLITERATION. 


269 


*r3p  sJii'  761,  {shi'h)  claims. 

o 
Xn  ,ku77g-  460,  Merit 

hv    ch'djig  77,  {cJie7ig)  he  ac- 
.  complishes, 

ffi],  V'>^  719.  (^'-'')  yet 
yf\  .i^«  717.  not 


^^^y^'w  294,  {jou)  in  tender- 

^^  ness 

S2  'b/i,  295,  (y«o)  [and]  weak- 

o  ness 

~b]  md'  603,  nothing 

^j^  >^z<>'o'  490,   can   more  sur- 
pass 
•-T^  ^yii  1 1 18,  than 


c/i'z^  94,    dwells    there    [is        yKjshid  ']'&\,  water, 
attached  to  it].  o 

rffil  '  rh  Jig,  {err)  And 


rBu  .<^/fV  342,  He 

x^  ^pu  717,  not 

^/^  J7^'  1 137,  wishes 

^^  chieti'  385,  to  let  be  seen 
^  [to  display] 

^^  yzz>«   197,    {hsie}i)  his  ex- 
cellence. 

•H'H  i-^'^'  ^°7^'  Does  he?    [Sign 
o    of  interogative  sentence.] 


1^  /r  879. 

J-*  /^V/z,  987, 

-J-  5/^^7^,  708,       }■  Chapter  78. 

J\:^ak,  647, 

^  .c/^««^  22, 

fi  y«'^'  289,  Trust 
^^  sin'  807,  in  faith. 


^r  /'zVw  897, 
k"  /^/a'  183,  (/isz'a) 


In  the 

world 


^KT  ,kung  461,  who  attacks 

^p-  chien^  380,  the  hard 

^S  cKiang  366,  [and]  the 

strong 

r^  V/i/  38,   [of]  the  ones, 

"^p  wo'  603,  no  one 

"^  .<^'^^'  53.  {tzii)  of  them 

^ti  nang  616,  {neng)  can 
lib  ' 

^.s;^a;^^   771,    {^/z^-w^)   sur- 
/5^o  pass  [it]. 

■y*  ,^/^'/  342,  Among  things 

^Tffl  ,2t7^    1059,    there   is    none 
^»*  '  which 

jVI  V  278,  herein 

J^  /'  281,  takes  the  place 

"/^  .<^'^«"  53.  (^-^^^)  of  it. 

'^  [The  reason  is]  : 

53  'b/^,  295,  {jao)  The  weak 

"^  .^^^^'  53.  {tzu)  being 

'^^^  shang  771,    {shcng)   con- 
'^''  querors 

2g  ch'ia7ig  366,  of  the  strong 


(Chapters  77-78 


270 


lao-tze's  tao-teh-king. 


^R  Jeu  294,  {jou)  The  tender 

^^  fhi  53,  (^^z^)  being 

^^  ^shang  771,    {^sheng)  con- 
querors 
^Ij  .^««^  318,  of  the  stiff. 
o 

3f^AWe897.  K^the 

~]r/«a'  183,  (/Z5m)  1  ^°^^d 
jIMy^  ^o'  603,  there  is  no  one 
"7^  .i^?^  717,  [who]  not 
^Pn  f^^i 5l<  [chih]  knows  [this], 
Jb'  tuo'  603,  [but]  no  one 
jafe  J^cing  616,  {neng)  can 


^^"57//,  987,  (^/^z)  millet   [of 
the  grain  sacrifice] 
^  .<r/zz/  87,  the  master. 

_o 
^^  sheu'   756,    {sJioti)  Who  is 
charged  with 
@  .^^^  491.  )        the 

/J\  ,:pu  717.  un- 
BHE  jsta72g  792,  {ksia7ig)  bless- 
^&  .s/zz '  762,  (55zz)  this  one 
gS  z^'/z'  1054,  is  called 

5C  -^'^"^'^  S97.  )       the 

y /zza-  183,  (/z^za)    (empire's 


^f^  ,/nng  207,  (ksing)  practise        IC    zva?ig  1043,  king. 
'■•-  [it].  -^ 


i^ 


kti'  434,  Therefore 


^1  ska?ig'    773,    {sheng)    the 

holy 
y^  ^ya/z  286,  (7V/z)  man 

3^  .jyzz/z  1 142,  declares: 
o  ' 

^^  .s/zfz/'  756,    {sJiott)  Who  is 
l_-^  charged  with 

m  M-o  491.  )        ,he 

xK  'y^d'z^  330,  {koi{)  sin    [moral 

o  filth], 

"^^  s/ii'  762,  (.9^z?)  this  one 

g^  zc^V  1054,  is  called 


T|t*  s//.e'  748,  of  the  altar's 


Tp  chang'  75,  {cheng)  True 
"^5*  j>'^;z  1083,  words 
^M*yo/z,  296,  (y^)  seem 
J^'/an  126,  paradoxical. 


H  /r  879, 

J^  /s'z7z,  987, 

-l-»  5/zz7z,  708,       \  Chapter  79 

')\j  'kiu  413, 

^  ,cha}ig  22, 

fj^  y«w'  289,  Sustain 
^  >fe7'  349,  contracts. 


(Chapters  78-79. 


TRANSLITERATION. 


271 


^,/^z^o  254,   [When]   recon- 

ciling 
y\^  ia'  839,  a  great 

^yuen'  1 138,  hatred, 

o 
J^^z '  692,  surely 

/^  'yi'u  1 1 13,  there  will 

^^,y"  1 121,  remain 

f^yuen'  1 138,  some  hatred. 

^  ,n^a7i  620,  Where- 

J[^V278.  by 

J^  ,t^/z  1047,  to  make  [it] 

^&s/ian'  752,  good? 
o 

^  5-//Z  '  762,    (5.5//) 

gg^/^aw^'    773,    (^/,^,;^)    the 
"^^  holy 

y^  ,ya?z  286,  {je?i)  man 

^  c/^z7z,  67,  holds 

y^  '^^o  1002,  the  left  side 

^^  <:/zV'  349,  of  his  contract 
o 

fjjj]  \^^^  719,  k?-^-)  and 
yfs  .i^?^  717.  not 
^  tse/i^  957,  exacts 
-^  ■>'«  1 1 18,  from 
\  Jan  286,  (jen)  others. 
^'j/«  1 1 13,  [Who]  have 


>  Therefore 


^,^^^^871,  (/-^O  virtue 

Wj  .^^^'  835.  (a^5//)  keep 

^c/i'i'  349,    [their]   contract 
*°  [obligations]. 

3{ft  z^.7/  1059.  [Who]  have  not 

i§^^^^.  871.  (^t^)  virtue 

PJ  .^^'  835,  {ssii)  insist  on 

^ch'eh,^2,  {ch6)  [their] 

claims. 
II. 
^  fie7i  897,  Heaven's 

j^  /ao'  867,  reason 

^  ^zt7^  1059,  has  no 

ffl  /5V«  991,  [chin)  preference 
o  [nepotism,  family  relation] 
*^*  changr^^o^   [but]  always 

IH.  'J'"  1 125,  helps 

^  5/^a;^•  752,  the  good 

J\^  Jan  286,  {Je7i)  man. 


^  ^^"  879. 
)\i>ah^  647, 
■"p  .9/^^7^^  708, 
.SL  fihanja-  -2,2., 


>■  Chapter  80 


^  i'z^/i,  921,  Alone 
JUL  ^^'^^'  538,  standing. 

I. 
/j^'siao  795,    (Z-5zao)    [In]    a 
small 
kzao  491,  country 


eChapters  79-80.) 


272 


lao-tze's  tao-teh-king. 


^^  'kzva  467,   [with]  few 
E    min  597,  people 

o 

j^  'sJii 'j6i,  {ssic)  let  [them] 

/jfe*  '>7w  1 1 13,  have 

^4^  shi'h^  768,  over  ten  men 


^3  ynmg'  1149,  use  their 

o  power. 

iM  '5/?/ 761,  (55z"?)  Let 

^3  ^mzVz  597,  the  people 

iffl'  chiing'  108,  esteem 

ZrP  '52^'  836,  {ssu)  death 

j^  '^r/z  719,  {er}-)  and 

,^\  ,^z/  717,  not 

3^^  'j7^cw  1 137,  to  a  distance 

^f»n  '52  789,  move. 
o 

^  ,5wz  826,  Though 
y^  'yiu  1 1 13,  they  have 

4n*  ,<:/z£'zz  48,  {cJioh)  ships 
'^^  ^yii  1122,  [and]  carriages, 


fflc^zt'z/  1059,  they  have  no 

p|t  5z^'  817,  [shtio)  occasion 
[literally,  "  place  where  "] 


Z 


V^^oJi^  707,    {ho)  [and]   hun- 
'*"*                                 dred  men, 
VV    ^y^w  286,  {je72)  men 

W 
^ 

^  .<:/zz  53,  {izu)  as  their 

0 

;^^  t/z'z"  349,  officers  [vessels] 

^ 

0 
jjg  '/'/z  719,  (^rr)  but 

^if 

yp  Ju  717,  not 

1^ 

cKdng  772,  {cheyig)  to 


ride 


^^ii  S?),  [izu)  in  them, 
sz/z*  826,  Though 
'^'zz^  1 1 13,  they  have 
chia  355,  armors 
/z>z^  698,  [and]  weapons 
zvii  1059,  they  have  no 
fyi*  sz<'  817,  [shuo)  occasion 

ch'an  19,  {cheyi)  to  don 
"^.chi  ^7,,  (tzii)  them. 

^^  /wzVz  597,  the  people 

fM  ^y«  151  >  return  to 

3^i  chieh^  376,  knotted 

^^5/zz>z^  772,  (s/zr;z^)  cords 

tm  \rh  719,  («';'r)  and 

)^  jzz;z^'  1 149,  use 

/^  S^^i  53  {i^^f)  them  ; 

"H*  Jiaji    310,    [let    them]   de- 

_H.  r/z'z  342,  in  their 

^^  5-/zz7z,  766,  food  ; 


fe  'mci  586,  be  proud  of 


^Chapter  80.) 


TRANSLITERATION. 


273 


j3t  ,chH  342,  their  xH  ^siatig  790,   {Jisiajig-)  mu- 

=**  '"                               tually 

HB  ^fii  152,  clothes;  :::^  'zvang  1044,  they  will  visit 

o 

^^  jigati  620,  be  content  with  ^^  /az'  498,  or  come  and  go. 

."Hi  ,<:Z!V342,  their 


HB  ,<:/^^/  437,  dwellings  ; 

o 

i^^ld'  554,  rejoice  in 
"S^  ch'i  342,  their 
\2s,  su  822,  customs. 


2^//;z  541,  A  neighboring 

KRj  ^^zt'o  491,  country 

T^Q  ^sz'ajig  790,    [hsi'ang)  mu- 
^"  tually 

^^  tva72g'   1045,   might  be  in 
^  sight, 

^^M  .<'/^^"  334,  Cocks 


1^  /r  879. 
/\  /«>^^  647, 
-{-  shih^  708, 
^—^  yih^  1095, 


-¥- 


Chapter  81 


^cha7ig  22, 

Vz/Vw  199,  Propounding 

<:/zz'/!,  68,  the  essential. 

I. 


/sjg  5z;z'  807,  (//5/>0  Faithful 
-^'    v^;z  1083,  words 


JKjI'/^^z^  329,  [koti]  [and]  dogs        ;;jp;  .i^«  7i7-  are  not 


V^  ,<:/zz  53,  (/^«)  their 

]^^  ,5/izV/^  771,   {sJieng)  voice 

is  ^siang  790,    [hsiang)  mu- 
* "  tually 


';w/z'  586,  pleasant. 
'772/2  586,  Pleasant 


-=r   jr/z  1083,  words 


^tca;/  1041,  (zt'<?77)  might  be        y[\  .i^"  7i7.  "^e  not 
heard. 


B^/72Z7z  597,  The  people 

tii  chi '  60,  [chi'k)  will  reach 

^^  7ao  508,  old  age 

^P  'sz'  836,  (55??)  and  die, 

o 
/{\  ./^'  717.  [but]  not 


/f^  .9/7/'  807,  {/is/?7)  faithful. 

la 
o 

^^  ska?i'  752,  The  good 

1=1 

^^  V/z/ 38,  ones  [i.  e.,  men] 
^  ./«  717.  not 
'^^pic7i'  688,  dispute. 
(Chapters  80-81.) 


274 


lao-tze's  tao-teh-king. 


i^:pzen'  688,  Who  dispute 

^^  'c/ie  38,  the  ones 

^  ,i>u  717.  not 

.^fe  shan'  752,  are  good. 
PI 
o 


^hT  'yiu  1 1 13,  will  acquire. 
o 

^  chr  339,  Having 

LJ  V  278,  thereby 
J^  'yil  1 123,  given 


ifcrt  cJii^i,  (c/^z'/i)  The  knowing         A    Ja7i  286,  (y^w)  to  the 

AM  ^  >  r., 


F^  'chi  -^^j,  he  himself 


people 


X  Vrt  1 126,  the  more  exceed- 

^  ingiy 

^  ,/o  909,  will  have  plenty. 


Heaven's 


^^  'clii  38,  ones 

7f;  .i^M  717,  not 

•f^  i<oh^  706,  (^(?)  are  learned. 

•W/o/z,  706,  (^o)  The  learned        ^  /'zVw  897, 

,^  V/z/  38,  ones  ^  .^/-^^  53.   l^^^^) 

yj^  .^z<  717,  not  ^  ^'«o'  867,  reason 

o 
^n  .^^"*  53-  l^-^"'^^)  ^°ow.  ^IJ  ^z"  521.  benefits 

II.  ffj]  '.^>^'^  719,  {err)  but 

ffil  shdng'  773,    {sheng)   The        ^  j^^^  717,  not 
^^^  holy 


il    ^y«w  286,  {jen)  man 
;|^  .i^z^  717.  not 
5^  /5/ 986,  (i:/zz)  hoards. 
fflp  c/zz'  339,  Having 

L/  'z  278,  thereby 

^^  ^zf//z*  1047,  worked 

JV    ^y««  286,  (y^«)  for  others ; 
o 
|— *^  V/zz'  337,  he  himself 

m^  jyw  II 26,  the  more  exceed- 
^^  ingly 


^^  /zaz'  160,  injures. 

^^  shang'   773,    [sJicng)  The 
^^  holy 

yl  .y«^z  286,  (y^«) ) 

"  |-  man's 

^  .c/^z"  53.  (^^«)       ) 

*^  tao  867,  reason  [is] 

o 
^*  z*;'/z  1047,  to  act 

nfri  '^r/t  719,  (^rr)  but 
]i^  ./«  717.  not 

^L  fihayig  29,  {tseng)  to  quar- 
■^  rel. 


(Chapter  81. 


NOTES  AND  COMMENTS 


NOTES  AND  COMMENTS. 

[The  numbers  attached  to  the  transcriptions  of  the  Chinese  characters 
commented  upon  in  these  notes,  indicate  their  respective  places  in  the  pas 
sages  and  chapters  under  which  they  are  mentioned.  References  to  Sze 
Ma-Ch'ien's  Historical  Introduction  are  made  by  using  the  abbreviation 
S.  M.  Ch.;  references  to  words  in  the  Tao-Teh-King  are  simply  given  by  fig 
ures  denoting  the  chapter,  the  section,  and  the  number  of  the  word.] 

HISTORICAL  INTRODUCTION  BY  SZE-MA-CH'IEN. 

Sze  means  "trustee,"  ma  "horse,"  and  ch'ien  "to  move  to 
distance." 

The  word  chzu'en,  which  means  as  a  noun  "report"  or  "  tra 
dition,"  as  a  verb  "  to  transmit,"  might  in  this  connexion  be  better 
translated  "biography." 

I. 

While  we  should  begin  in  an  enumeration  such  as  this  with 
the  smaller  and  rise  to  the  larger,  the  Chinese  mention  first  the 
larger  and  proceed  to  the  smaller.  We  should  say  :  Lao-Tze  was 
born  in  the  village  of  Goodman's  Bend,  Grinding  County,  Thistle 
Province,  Bramble  State.  For  further  details  see  pages  3-6  in  the 
first  chapter  of  the  Introduction. 

The  characters  che  {^)  and/frw  (12)  "one"  and  "man"  be- 
long together,  but  in  a  translation  the  former  has  naturally  to  be 
dropped.  The  -word  j'afi,  man,  is  used  in  the  sense  of  the  English 
endings  er  (in  such  words  as  London^;-)  and  ?'an  (in  Washington- 
7'an). 

The  word  3'/ (13)  means  "indeed."  It  is  an  affirmation  which 
is  here  used  as  a  final  particle,  indicating  the  conclusion  of  the 
sentence. 

II. 

The  word  s/ii  {^)  sometimes  translatable  by  "esquire,"  with- 
out being  exactly  an  aristocratic  title,  is  a  term  of  distinction  ;  it  is 
added  to  family  names  of  prominence. 


278  lao-tze's  tao-teh-king. 

7^^  It  would  be  impolite  in  Chinese  society  to  address  men  of 
distinction  by  their  names,  which  is  a  privilege  reserved  to  their 
most  intimate  friends  only.  Appellations  are  given  to  young  men 
when  they  become  of  age  or  at  the  ceremony  of  graduation.  Lao- 
Tze's  appellation  Poh  Yang  (7-8),  Prince  Positive,  is  apparently  a 
distinction  which  was  given  him  in  his  youth  by  his  teachers.  Yang 
is  the  positive  principle,  representing  the  sun,  south,  and  manli- 
ness.    (See  Note  to  Chapter  42,  i.  20). 

7^"  In  addition  to  appellations,  Chinese  people  receive  a  title 
after  their  death.  This  posthumous  name  is  intended  to  charac- 
terise the  man's  life-work.  Lao-Tze's  posthumous  title  Tan  does 
not  mean  "long-eared"  but  "  long-lobed,"  and  as  long  lobes  are 
regarded  as  a  symptom  of  virtue,  it  means  "a  master,"  or  "a 
teacher,"  in  the  sense  in  which  the  term  applies  to  a  Buddha  or 
a  Christ.  In  all  statues  of  Buddha,  the  ears  have  exceedingly  long 
lobes,  which  according  to  Asiatic  taste  is  not  only  a  sign  of  virtue 
but  also  a  mark  of  beauty. 

The  word  chi  (i6)  is  very  common  in  Chinese.  It  indicates  that 
the  following  words  stand  in  some  relation  to  prior  words  It  may 
sometimes  be  translated  by  "  his,  her,  its,  or  theirs,"  sometimes  by 
placing  the  preceding  noun  into  the  genitive  ;  and  sometimes  it 
serves  as  a  pronoun  of  some  preceding  substantive,  in  which  case 
it  is  translated  by  "him,  her,  it,  or  them."  When  connecting  de- 
pendent sentences  it  may  be  translated  by  "  that ;  as  ;  when,"  etc., 
without,  however,  being  otherwise  an  equivalent  term  of  these 
words. 

III. 

The  term  yil  (8),  "  with,"  serves  to  indicate  the  indirect  object. 


The  relative  sii  (5)  and  the  pronoun  chi  (7),  the  ones,  belong 
together. 

The  word  i  (13)  means  "  to  finish,"  "  to  pass,"  and  is  employed 
to  indicate  the  perfect  tense.  It  must  be  distinguished  from  chi, 
self,  which  presents  the  same  appearance.  Compare  Williams,  S. 
D.,  p.  278  (/)  with,  p.  337,  [chi). 


V. 

Kiiin  (2)  tsz'  (3),  "the  superior  sage,"  or  "the  royal  philoso- 
pher," is  a  common  term  in  Chinese.     It  means  "  the  ideal  man," 


NOTES  AND  COMMENTS.  279 

and  is  a  synonym  of  shang  jan,  "the  holy  man,  the  saint,  the 
sage."     See  Introduction  pp.  27-29. 

The  word  shi  (6)  means  "  the  right  time"  or  "  the  right  sea- 
son." 

The  word  kia  (8)  means  literally  "mounting  a  carriage." 

F'laig  (14)  is,  according  to  the  commentators,  a  plant  growing 
in  the  sand  and  easily  carried  about  in  the  winds. 

The  word /d'V  (15)  means  "to  heap,"  "to  gather,"  "to  bind." 
But  the  commentators  declare  that  it  acquires  in  this  connexion 
the  sense  of  drifting  or  being  carried  about. 

VI. 

Williams  {S.  D.,  p.  1146)  defines  the  wor6>.  yung  (14)  "to  re- 
ceive," or,  as  a  noun,  "face;  mien;  screen." 

VII. 

The  word  A'«' (i)  "  depart "  is  here  causative:   "let  depart." 

The  words  tsz'  {2)  chi  (3),  "the  sir's,"  stand  here  in  the  sec- 
ond person,  meaning  "sir,  your,"  etc. 

The  word  ^'2  (5)  means  "  the  vital  principle,  air,  breath,  spirit, 
mettle."  See  the  translator's  article  on  "  Chinese  Philosophy  "  in 
The  Monist,  Vol.  VI.,  No.  2,  pp.  211-214. 

The  word  seh  (9),  color,  is  used  in  the  sense  of  showy  or  stage- 
like behavior,  bland  manners,  and  externalities  which  are  for  the 
eye  only. 

The  position  of  this  sentence  cannot  be  retained  in  English. 
It  means  :  "  That  is  what  {22)  I  (21)  communicate  (24)  to  (23),  the 
sir  (25),  [in  a  way]  like  (26)  this  (27),  and  (28)  that  is  all  (29)." 


^^^  Confucius  felt  much  elated  at  his  endeavor  to  set  the 
world  an  example  of  decorous  demeanor.  He  probably  expected 
praise  for  realising  the  ideal  of  propriety,  not  censure,  and  was, 
therefore,  greatly  dismayed  when  Lao-Tze  denounced  his  high- 
est aspirations  as  "proud  airs'  and  "affectations."  The  basis 
of  Confucian  ethics  is  "filial  piety"  which  inculcates  reverence 
for  parents,  superiors,  and  ancestors.  Confucius  represents  be- 
lief in  tradition.  The  wisdom  of  the  sages  of  yore  is  to  him  a 
divine  revelation  which  if  questioned  would  leave  the  world  with- 
oi>t  any  standard  of  right.  Lao-Tze  recognises  no  personal  author- 
ity whatever,  and  bases  his  ethics  upon  the  eternal  norm  of  the 


28o  Lao-tze's  tao-teh-king. 

Tao,  upon  abstract  reason,  the  immutable  principles  of  right,  of 
truth,  and  goodness.  Confucius,  unable  to  grasp  Lao-Tze's  phi- 
losophy, is  quite  shocked  at  his  condemnation  of  reverence.  The 
personalities  of  the  sages  of  yore  are  to  Lao-Tze  a  matter  of  the 
past,  their  bones  moulder  in  the  dust ;  he  considers  their  words 
alone  as  that  which  still  remains  of  their  existence,  the  value  of 
which  he  measures  by  their  agreement  with  the  Tao. 

Tsz'  (5)  means  "child,  boy,  philosopher,  sage."  7z'(4)  tsz'  (5), 
younger  followers,  means  "disciples." 

Sheu  (20)  means  any  hairy  quadruped  that  is  wild  ;  brutes, 
especially  game.     (Williams,  S.  D.,  p.  756.) 

IX. 

The  word  k'b  (3)  means,  as  a  noun,  "power,"  or  "ability;" 
as  a  verb,  "  to  be  able  to  be, "  implying  a  passive  condition.  If  fol- 
lowed by  I  (4)  as  here,  both  words  together  acquire  an  active  mean- 
ing and  are  commonly  translated  by  "can"  or  "could."  The 
word  i,  if  used  as  a  verb,  means  ' '  to  use,  to  aid,  to  serve,  to  con- 
cern oneself  with."  As  a  preposition  it  means  "by,"  "through," 
"with."  (See  Williams,  S.  D.,  p.  278).  Compare  the  note  to  Chap- 
ter I,  i.,  2. 

X. 

The  verb  chi'  (i)  means  "to  go  to,"  "to  reach"  (see  xii,  12), 
when  used  as  a  preposition  and  in  connexion  with  yii  (2)  it  may 
be  translated  by  "as  to,"  "concerning,"  "with  reference  to." 

The  word  ';-/z  (12)  is,  as  a  rule,  to  be  translated  by  "and"  or 
"but."  In  this  connexion  it  changes  the  next  following  shang-, 
high,  into  an  adverb,  viz.,  "up  to"  or  "upwards." 

The  word  ye  (24)  indicates  that  the  sentence  which  terminates 
with  it  is  a  question. 

XI. 

The  word  sin  (3)  means  "to  cultivate,"  "to  study,"  "to  prac- 
tise."  (See  Williams,  ^.  /?.,  p.  811.) 


Here  chi  (4)  (the  same  as  ii.,  15  et  alias)  is  added  to  the  end 
of  the  sentence.  It  refers  to  kin,  "  long  time,"  and  we  transliterate 
it  by  "  then." 

The  v^ord  kzvan  (13)  means  custom-house,  toll-gate,  boundary, 
frontier,  pass,  frontier-pass.     (See  Williams,  S.  £>.,  p.  472.) 


NOTES  AND  COMMENTS.  28 1 

XIII. 

The  word  yin  (3)  means  "to  grasp  the  hand,"  "to  govern." 
As  a  noun,  "chief  or  overseer."  (Williams,  S.  D.,  p.  1102.)  Hi 
(4)  means  "to  rejoice."  Thus  the  whole  name  Yin-Hi  signifies 
' '  he  who  rejoices  being  a  chief. " 

KHajig  (10)  means  "to  force,"  "to  compel."  Here  it  should 
be  translated  "to  request  earnestly."  (See  Williams,  S  D  ^ 
366.) 

As  a  verb  zvH  (11)  means  "to  act,"  "to  do."  As  a  preposi- 
tion, "for  the  benefit  of,"  "with  regard  to,"  "for  the  sake  of." 
(See  Gabelentz,  Anfgr.,  p.  52,  §  97,  V.) 

XIV. 

The  words  yil  (i)  sJii  {2),  "to  this,"  mean  in  their  combina- 
tion "thereupon."     (See  Gabelentz,  Anfgr.,  p.  55,  §  103.) 

Shang  hia  f'ien  (8-10)  means  literally  "  of  a  higher  and 
lower,"  i.  e.,  a  former  and  latter,  division  (installment).  We  should 
say,  consisting  of  two  parts. 

THE  OLD  PHILOSOPHER'S  CANON  ON  REASON  AND 
VIRTUE. 

King  is  the  title  of  a  book  which  has  been  canonised  as  a 
standard  authority  on  the  subject  ;  it  is  sometimes  translated  clas- 
sical book,  or  briefly  classic,  sometimes  canon.  See  the  quotation 
from  Legge  on  page  38. 

The  ordinal  in  Chinese  is  expressed  by  the  noun  ti  which  cor- 
responds to  the  English  ending  th,  only  that  it  precedes  the  num- 
ber to  which  it  is  attached. 

The  term  cha?ig  means  "section  "  or  "chapter." 

CHAPTER  I. 

T'i,  in  the  heading,  is  a  compound  of  bone  and  sacrificial  ves- 
sel. The  word  means,  as  a  noun,  "body;"  as  a  verb,  "  to  em- 
body," "to  realise,"  "to  render  solid,"  "to  incarnate."  (See  Wil- 
liams, S.  D.,  p.  884.) 

The  word  IC'o  (2),  as  a  noun,  "power,"  as  a  verb,  "to  be 
able,"  is  always  followed  by  a  passive  form,  while  A''o  i  (see  note 
to  S.  M.  Ch.  i.x.  3-4)  is  followed  by  an  active  form  ;  accordingly, 
k'o  tao  means  "it  can  be  reasoned,"  and  k'o  i  tao  would  mean 
"it  can  reason." 


282  lao-tze's  tao-teh-king. 

7^^  The  sentence  i.  1-3  may  be  translated  in  various  ways. 
Our  version,  " The  Reason  that  can  be  reasoned,"  is  the  simplest 
translation  that  can  be  offered,  but  we  might  as  well  translate  "the 
v>?ord  that  can  be  spoken,"  or,  "the  logic  that  can  be  argued,"  or, 
"the  path  that  can  be  trodden."  To  avoid  all  these  difficulties, 
Chalmers  translates  "the  tau  {ox  tao)  that  can  be  taued..''  The 
word  tao  comes  nearest,  as  explained  in  the  Introduction  (pp.  9-10) 
to  the  Greek  term  logos,  as  used  in  the  Fourth  Gospel  of  the  New 
Testament. 

The  word  fei  (4),  "not,"  differs  from  fu,  "not,"  by  being 
•more  emphatic.  Pu  is  the  simple  negation,  in  compounds  an- 
swering the  English  un-  or  z'w-,  as,  e.  g.,  fu  teh,  "unvirtue"  (see 
Chapter  38);  ;pu  shan,  "ungoodness"  or  "evil"  (Chapter  2,  ii.), 
;pu  chi  (Chapter  3,  vi.,  6-7)  "ungoverned"  or  "  anarchical,"  etc. 
'QvX  fei  means  "by  no  means,"  implying  a  disavowal  and  an 
earnest  rejection.  Wt'i  is  still  another  kind  of  negation  which  also 
frequently  occurs  in  compounds,  such  as  zuu  ming,  zuu  yil,  etc. 
(See  Williams,  S.  D.,  pp.  136,  717,  and  1059.) 

II. 

The  words  tvti  ming  (1-2)  mean  "nameless."  Wzi  (see  Wil- 
liams, S.D.,  p.  1059)  means  "destitute  of,"  "not  having,"  answer- 
ing in  compounds  to  the  English  ending  -less. 

7^"  The  nameless,  or  unnameable,  ■uni  miyig  (1-2)  is  not  only 
the  undetermined,  the  abstract,  but  also  the  holy,  the  ineffable 
The  nameable,  yhi  ming  (7-8),  is  that  which  can  be  determined 
It  is  the  specific  or  concrete.    Yox  yiii  see  Williams,  S.  D.,  p.  11 13 

The  term  zva7i  zciih  (9-10),  the  myriad  beings,  things  or  crea 
tures  (see  Williams,  S.  D.,  pp.  1040,  1065)  means  nature  in  its  con 
Crete  existence  as  the  sum  total  of  all  that  exists.  (See  the  first 
note  to  Chapter  2.) 

The  character  chi  (11)  is  the  sign  of  the  genitive.  Always  fol- 
lows its  noun.     (See  S.  M.  Ch.  ii.  16.) 

The  sentence  7-12  means  the  immanent  Tao,  as  the  name- 
able,  which  is  the  factor  that  shapes  the  world  of  concrete  real- 
ities. 

III. 

The  word  ku  (i),  "cause,"  "reason"  (Williams,  S.  D.,  p.  434) 
is  commonly  used  by  Lao-Tze  to  introduce  a  quotation.  It  is  tan- 
tamount to  "therefore  it  has  been  said,"  or,  "thus  you  have 
heard." 


NOTES  AND  COMMENTS.  283 

The  words  zvii  yii  (3-4),  "  desireless, "  and  yiu  yu  (10-12) 
"having  desire,"  or,  "desirous,"  form  a  similar  contrast  as  zvu 
miyig  and  yiu  miytg. 

The  word  miao  (8)  denotes  "mysterious"  or  "spiritual," 
'mystery"  or  "spirituality." 

IV. 

The  word  che  (3),  which  is  the  same  as  S.  M.  Ch.  i.,  3,  and  ix., 
2,  etc.,  makes  a  noun  of  preceding  adjectives  or  verbs,  like  the 
English  word  "one,"  or,  "such  a  one,"  or,  "he  who."  The  two 
things  meant  are,  presumably,  the  nameless  and  the  nameable. 

CHAPTER  2. 
I. 

The  term  t'ien  hia  (1-2),  under  the  Heaven,  denotes  the  world 
in  about  the  same  sense  as  in  English.  It  means  the  cosmos  and 
also  the  people,  i.  e.,  mankind  at  large,  and  especially  the  Chinese 
Empire.  The  terms  xva7i  xvuh  (Chapter  1,  ii.  9-10),  "the  ten  thou- 
sand things,"  and  ivH  zvu,  "the  activity  of  the  beings"  are  syn- 
onyms. The  former  may  also  be  translated  by  "  the  whole  world"; 
it  is  nature  as  the  sum  total  of  concrete  existence.  The  latter  is 
the  inherent  nature  or  character  of  things.  Another  term  for  "na- 
ture" or  "universe"  which,  however,  does  not  occur  in  the  Tao- 
Teh-King,  is  yil  cKeu,  signifying  the  whole  cosmos  in  space  as 
well  as  time.  Yil  means  "  the  canopy  of  heaven,"  and  ch'eu  "from 
the  beginning  till  now."  See  W.  S.  D.,  pp.  1126  and  49  ;  compare 
Le  livre  des  tnille  mots  ( Thsieti-tseu-iveji)  by  St.  Julien,  note  to 
words  5  and  6. 

The  word  i  (11),  "  that  is  all,"  is  a  final  particle  indicating  the 
end  of  a  sentence,  sometimes  translated  by  "enough,"  and  some- 
times omitted.     (See  Williams,  S.  D.,  p.  278.) 

II. 
7^"^  That  Lao-Tze  identifies  the  origin  of  evil  with  the  con- 
scious distinction  between  or  the  knowledge  of  good  and  evil,  re- 
minds us  of  the  ideas  that  underlie  the  Biblical  account  of  the  fall 
of  man.  Adam's  state  before  the  fall  is  supposed  to  be  a  condition 
in  which  he  does  not  know  the  difference  between  good  and  evil. 

III. 
Existence,  yiii  (2),  translates  in  Buddhist  Scriptures  the  San- 
skrit term  bhaz'a.     (See  Williams,  S.  D.,  p.  1113.)     The  present 
passage  reminds  us  of  Hamlet's  phrase,  "  to  be  or  not  to  be." 


284  lao-tze's  tao-teh-king. 

Shayig  (5),  "to  produce,"  is  here,  as  indicated  by  siang, 
"mutually,"  either  passive  or  must  be  taken  as  a  reflexive  verb 
The  verb  shmig  (such  is  the  pronunciation  according  to  Williams, 
S.  D.,  p.  742)  was  probably  pronounced  by  Lao-Tze  shmg,  for  it 
rhymes  with  ching,  "to  perfect,  to  form,"  hiyig,  "  to  shape,"  and 
k'ing,  to  incline.  The  words  hzvo  or  ho  (21)  and  5M2  (25)  must 
also  have  rhymed  in  their  ancient  pronunciation. 

IV. 

Shii,  (1-2)  "this  for,"  is  used  exactly  as  our  English  word 
"  therefore."     Subsequently  it  will  be  thus  translated. 

Wu  zuei  (6-7)  is  the  favorite  term  of  Lao-Tze  and  contains  in 
one  word  the  fundamental  principle  of  his  ethics.  (See  Williams, 
S.  D.,  pp.  1059,  1047.) 

V. 

The  particle  j'^w  (4),  "there!"  "well!"  "why?"  is  descriptive 
and  characterises  the  action  as  enduring  or  continuously  taking 
place.  As  a  final  particle,  "truly,"  "indeed,"  as  an  initial  parti- 
cle, "how?"  "who  is  it?"  "why?"  (See  Gabelentz,  An/gr.,  p. 
58,  §  109;   and  Williams,  S.  D.,  pp.  1082-1083.) 

VI. 

Shang  (i),  Williams,  ^.  D.,  p.  742,  "to  grow,"  "to  beget,' 
'to  quicken,"  "to  live." 

Chii  {i-^),  "he  dwells  in  his  merit."  The  term  is  frequently* 
translated  by  "attaching  oneself  to." 

VII. 

Fu  {i),   "now,"  "forasmuch  as."     (Williams,  S.  D.,  p.  142.) 

Wei  (2)  must  frequently  remain  untranslated  ;  sometimes,  as 

for  instance  in  the  sentence  quoted  on  p.  14  from  the  Shu  J^ing, 

X  takes  the  place  of  the  auxiliary  verb.  "  is  "  or  "are."  (Williams, 

S.  D.  p.,  1049.) 

CHAPTER  3. 
III. 

Stanislas  Julien  reads  between  sin  (6),  "heart,"  and  ^u  (7), 
'  not,"  the  word  mi7i,  "people,"  a  repetition  of  the  preceding 
miji,  3,  i.  5  and  3,  ii.  8. 

Three  advices  given  to  rulers,  stating  what  they  should  Jiot  do; 
fu  shang  (3,  i.  1-2),  "not  to  exalt;"  pu  kivci  (3,  ii.  1-2),  "not 
prize;"  and /^^  chie7i  (3,  iii.  1-2),  "not  to  look  at," 


NOTES  AND  COMMENTS.  285 

IV. 

^^*-  Sin  (9),  heart,  is  "the  seat  of  desire,"  while //^  (12)  (see 
Williams,  S.  D.,  p.  151)  which  means  literally  "stomach,"  is  con- 
ceived to  be  "the  seat  of  the  mind."  As  an  adjective  it  means 
"dear,"  "intimate,"  and  the  most  probable  interpretation  is  that 
the  word  fti  is  here  intended  to  mean  the  seat  of  mental  capacities 
and  sensible  sentiment,  as  opposed  to  si7i,  the  seat  of  desires  or 
passions. 

J^^"  A  similar  contrast  is  intended  between  c7ii  (15)  and  kuh 
(18).  The  former  means  "will,"  "wish,"  "desire";  the  latter, 
"bone."  The  former  characterises  self-willed  or  head-strong 
people ;  the  latter,  sturdiness,  strength,  character,  or,  in  a  word, 
backbone. 

V. 

Chi  (5),  "to  know,"  is  here  used  in  an  evil  sense;  viz.,  "to 
be  cunning,"  or  "to  be  crafty."  IVu  chi  [^-$)  means  "not  cun- 
ning," "unsophisticated;"  zvidi  chi che  {10-11) ,  "the  crafty." 

Ye  (15),  "indeed,"  the  particle  of  affirmation,  renders  the 
sentence  emphatic. 

VI. 

The  phrase  zuei  zvu  wei  (1-3),  "  to  act  with  non-assertion,"  is 
an  irrefutable  evidence  that  tvu  zt/eV  cannot  mean  "inactivity." 

CHAPTER  4. 
I. 

The  characters /mj'/«^  (7-8)  belong  together,  meaning  "never 
exhausted,"  or  briefly  "  inexhaustible."  ¥or  ;pu  in  the  sense  of  the 
English  in-  or  un-,  see  note  to  Chapter  i,  i.  4. 

Whether  we  take  tao  (i)  or  yimg  (4)  as  the  subject  of /w  ying 
(7-8)  is  indifferent.     The  sense  is  in  either  case  the  same. 

Hti  [10),  "oh!"  "  well !""  indeed  ?"  is  a  particle  of  exclam- 
ation. 

^^^  The  word  Tsung  (15),  "ancestor,"  "patriarch,"  (St. 
Julien,  "premier  aieul";  Strauss,  "Urvater";  "Ahnherr")  must 
be  regarded  as  a  synonym  of  Ti,  "  the  Lord  or  God." 

II. 
This  passage,  which  is  repeated  in  Chapter  56,  is  a  poetical 
quotation.     The  words/aw  (6),  "fetter,"  and  ck'dn  (12),  "dust," 
are  rhymes. 


286  lao-tze's  tao-teh-king. 

7^"  The  words  of  this  passage,  Vung  ch'i  ch'dn  (10-12),  "  it 
becomes  one  with  its  dust,"  are,  in  the  translator's  opinion,  clear, 
but  it  is  difficult  to  give  an  exact  translation.  It  means  that  the 
Tao's  sameness,  its  own  identity,  is  preserved  even  in  the  smallest 
and  most  contemptible  of  things,  viz.,  in  the  motes  of  the  dust. 
The  purely  formal  laws  of  logic,  mathematics  and  pure  mechanics 
are  the  same  for  stars  and  for  molecules. 


^^"  Two  of  my  Japanese  editions  read  Jizuo,  which  means 
"apparently,  probably"  (Williams,  S.  D.,  p.  224),  while  the  two 
others  read  yo/i,  which  means  "likely"  {ib.,  p.  296).  St.  Julien, 
adopting  the  isolated  reading  of  his  edition  G,  prefers  to  read  chang 
(eternally),  which,  however,  seems  to  be  the  emendation  of  an  an- 
cient copyist.  The  reading  hvuo  gives  no  sense,  and  may  have 
slipped  in  as  being  to  a  certain  degree  a  synonym  otj'oh.  In  adopt- 
ing the  reading /oA  (4),  we  interpret  the  passage  to  mean:  "it 
seems  in  its  likeness  to  remain,"  that  is  to  say,  "it  appears  to  be 
immutable." 

^^  The  term  Ti  (13)  or  frequently  Shang  Ti,  meaning 
'Lord"  or  "  the  highest  Lord,"  is  commonly  used  in  Chinese  in 
the  same  sense  as  the  English  term  Lord  in  the  Bible.  It  means 
God  and  implies  always  the  personality  of  God.  The  context, 
however,  justifies  neither  the  conclusion  that  Lao-Tze  regarded  the 
Tao  as  a  personal  Deity,  nor  that  he  thought  of  the  Tao  and  God 
as  two  distinct  entities.  He  may  and  probably  did  introduce  the 
word  ti  (God),  as  commonly  used  and  understood  by  the  people 
neither  affirming  nor  denying  his  existence,  simply  stating  that 
Tao,  or  Reason,  or  the  Logos  (viz.,  the  prototype  of  human  rea- 
son, those  inalienable  conditions  of  all  the  relations  of  any  possi- 
ble reality,  which  logicians  and  mathematicians  formulate  in  rules 
that  are  possessed  of  an  intrinsic  necessity  and  universality)  is 
truly  and  unequivocally  eternal ;  it  is  absolutely  eternal,  while  the 
Lord,  supposing  him  to  be  a  personal  being,  can  only  be  regarded 
as  relatively  eternal.     The  Tao  is  prior  even  to  God. 

CHAPTER  5. 

0^^  There  has  been  much  discussion  about  the  meaning  of 
grass-dogs.  The  common  explanation  suggested  by  the  context 
of  this  passage  is  that  grass-dogs  or   straw-dogs  were  used  for 


NOTES  AND  COMMENTS.  287 

sacrificial  purposes,  and  probably  offered  as  a  burnt  offering  instead 
of  living  victims.  Such  is  the  traditional  interpretation  of  all  the 
commentators.  Plaenckner's  interpretation  that  grass-dogs  were 
revered  as  a  religious  symbol  (and  not  sacrificed  or  burned)  is  im- 
probable. 

II. 
71^^  This  passage  is  difficult.  The  commentators  explain/aw 
(4)  "humane or  benevolent,"  as  "  having  particular  affection."  Ac- 
cordingly the  sentence  would  mean,  that  the  sage  is  not  sentimen- 
tal ;  he  has  as  little  preferences  as  heaven  and  earth,  where  the 
sun  shines  on  the  good  as  well  as  the  evil,  and  where  both,  the  good 
and  the  evil,  are  finally  doomed  to  die  as  grass-dogs  are  sacrificed. 
The  holy  man  understands  that  according  to  the  course  of  nature 
man  is  doomed  to  die  and  his  life  is  like  a  sacrifice.  Harlez  devi- 
ates from  the  traditional  interpretation  of  the  passage  by  translat- 
ing :  "Si  le  ciel  et  la  terre  etaient  sans  bonte,  ils  regarderaient 
tons  les  hommes  comme  des  chiens  de  paille  etc."  This  avoids  the 
difficulty  of  saying  that  the  sage  is  not  humane  ;  but  what  sense 
would  the  whole  chapter  have  ?  And  is  not  the  idea  that  heaven 
shows  no  partiality  a  favorite  idea  of  Lao-Tze,  who  repeats  it  in 
another  sentence  of  chapter  79,  the  construction  of  which  is  not 
subject  to  the  slightest  doubt,  where  he  says  T'ien  tao  zuu  ts'in, 
"heaven's  Tao  shows  no  nepotism." 


Plaenckner  allows  his  imagination  too  much  play  in  translating 
Vien  ti  chi  chien,  the  space  between  heaven  and  earth,  by  Welt- 
menschen  or  worldlings. 

T'o  (7)  means  a  bag,  open  at  both  ends,  a  purse  (Williams, 
S.  D.,  p.  915),  and  J'o/^  (8),  a  flute  or  fife  {ih.,  p.  1117).  Both  words 
combined  are  (as  Williams  states  on  p.  915)  a  bellows,  or  a  tube 
through  which  potters  blow  into  the  fire,  and  not,  as  Plaenckner 
translates,  a  "bag-pipe." 

IV. 

This  passage  is  a  quotation,  and  appears  to  be  a  proverb. 
"The  man  of  many  words  is  frequently  at  his  wit's  end  and  will 
scarcely  stick  to  the  truth,"  for  that  is  here  the  meaning  of  the 
middle  path.     (See  the  Introduction  pages  31-32.) 

Chung  (16)  means  the  middle  ;  here  it  means  the  golden  mid- 
dle, i.  e.,  the  path  of  virtue  and  truth. 


288  LAO-TZE'S  TAO-TEH-KING. 

CHAPTER  6. 
I. 

Our  interpretation  of  ku  shdn  {1-2),  the  valley  spirit,  is  set 
forth  in  the  Introduction  on  page  32.  The  quotation  is,  as  Lieh 
Tse  reports,  attributed  by  the  commentator  T'u-T'au-Kien  to 
Hwang  Ti,  the  yellow  emperor. 

P'in  (8)  is  the  term  in  natural  science  to  denote  the  female 
sex,  mother  sheep,  hens,  or  mother  birds,  etc. 

III. 

The  Chinese  character  following  the  word  mieyi  (i)  "contin- 
ually "  is  the  sign  of  repetition.  It  means  that  the  previous  word, 
mieyi,  should  be  read  twice,  and  renders  the  word  emphatic.  The 
repetition  is  frequently  translated  by  "very." 

Pii  ch'in  {7-8),  without  effort,  means  it  comes  natural.  It  is 
a  synonym  of  tsz'  jan  in  Chapter  17,  the  two  last  characters, 
Chapter  23,  i.,  characters  3-4,  etc.  Pu  ch'in  means  "without  ex- 
ternal coercion,"  and  tsz'  jan  "  in  self  manner,"  i.  e  ,  according  to 
one's  own  nature. 

CHAPTER  7. 

I. 

St.  Julien  reads  t'ieyi  ti  ch'ayig  chiu  instead  of  t'ien  ch'dng 
ti  chiu. 

The  characters  513  are  the  subject  of  the  following  sentence 
14  ig.  The  words  5-12  which  in  themselves  form  a  sentence,  are 
summed  up  by  <:/z^  (13),  "  that."  which  in  the  analogous  English 
construction  would  be  placed  at  the  beginning  of  the  sentence. 

Ptih  tsz'  shang  (16-18)  "  not  self  live,"  i.  e.,  they  live  not  for 
the  purpose  of  self  ;  they  are  unselfish. 

Stanislas  Julien  reads  ch'ien  for  ch'atig  (21),  "long,"  viz. 
long  and  lasting. 

II. 

The  lesson  of  this  chapter,  which  is  summed  up  in  the  words  : 
"the  sage  puts  his  person  behind  and  his  person  will  be  preserved,' 
reminds  us  of  Christ's  word  Matth.  xxiii.  12,  and  also  Matth.  x.  39 
(=  xvi.  25  ;  Luke,  ix.  24  ;  xvii.  33  ;  John,  xii.  25). 

CHAPTER  8. 
I. 

St.  Julien  here  translates  shan  (6),  goodness,  as  a  verb,  "  to  be 
good,   to  excel."     According  to  him,  we  should  translate   "The 


NOTES  AND  COMMENTS.  289 

water  excels  in  benefiting,"  etc.  The  position  of  shayi  before  the 
verb  U,  makes  it  an  adverb,  viz,,  "well"  or  "in  a  good  way." 
The  English  "  well  "  has  lost  its  original  meaning  as  an  adverb  for 
"good"  by  frequent  use,  or  at  least,  is  less  significant  than  "  in  a 
good  way"  or  "in  goodness,"  wherefore  the  latter  translation  has 
been  preferred  as  coming  nearer  the  sense  of  the  original. 

The  words  fu  chayig  (11-12),  "it  quarreleth  not,"  reminds 
us  of  I  Cor.  xii.  4-7,  and  of  Christ's  blessing  of  the  meek  (Matth. 
V.  5). 

II. 

This  sentence  reads  literally:  "It  dwells,  ch'ti  (i),  in  the  place, 
su  (5)  which  is  shunned,  xuu  (g),  by  the  multitudes,  chung  jaii  chi 
(2-4).  The  word  su,  however,  is  the  relative  pronoun,  "  he  who," 
or  "  there  where."  Thus  the  sentence  reads  in  smoother  English  : 
"  It  dwells  in  a  place  which  all  the  people  avoid,"  etc.  This  means 
that  water  always  seeks  the  lowest  elvel.  Water,  like  the  hermit, 
who  lives  in  the  wilderness,  is  distinguished  by  lowliness,  setting 
an  example  of  unselfish  effort. 

Chi  (8)  means  to  approach,  in  the  sense  of  coming  near  in 
similarity. 

III. 

Shan  (2),  "good,  or  goodness,"  means  when  used  as  a  verb 
"  to  deem  good,  to  be  satisfied  with,  to  love,  to  prefer,  to  choose." 
The  subject  remains  the  same  as  before,  viz.,  "  superior  goodness." 

Yueyi  (6),  "eddies,"  means  a  place  in  the  current  where  the 
water  is  in  commotion,  which  here  illustrates  warmth  of  sentiment. 

The  word  shi  (16)  is  any  kind  of  business,  duty,  or  activity. 

Ttaig  (19)  (motion  or  movement)  means  "  in  its  own  course." 
Goodness  and  the  waves  of  water  move  in  rhythm  {shi). 

IV. 

Fory«  zt'/z  (1-2),    "since,   whereas,"  see  Chapter  2,  vii.  1-2. 

CHAPTER  9. 

II. 

Strauss  interprets  Vatig  {a^),  "hall,"  as  being  in  contrast  to 

"  treasury  or  safe."  Treasures  cannot  be  protected  in  a  public  hall 

which  is  accessible  to  anybody.     In  that  case  the  pronoun  chi  (6) 

would  not  refer  to  t'a?ig,  hall,  but  to  chin yuh  (1-2),  treasures. 


290 


lao-tze's  tao-teh-king. 


III. 

This  passage  reminds  us  of  the  proverb  :  ' '  Pride  goeth  before 
a  fall." 

The  Way  of  Heaven  or  Heaven's  Reason  t'ien  chi tao  (15-17) 
must  be  identified  with  what  Lao-Tze  in  chapter  I.  calls  chang 
tao,  "  eternal  reason." 

CHAPTER  10. 
I. 

The  word  Hsai  (i)  means  a  year,  a  revolution,  but  with  changed 
accent  tsaV  it  means  to  contain,  to  convey,  to  sustain.  (Williams, 
S.  D.,  p.  941.) 

The  word  ying  (2)  (see  Williams,  S.  D.,  p.  1107)  has  given 
great  trouble  to  the  interpreters.  As  a  noun  it  means  "  a  soldier's 
camp,"  as  a  verb,  "to  plan,  to  regulate,  to  arrange,  or  to  organ- 
ise."    To  regulate  the  soul  means  to  keep  it  disciplined. 

Some  commentators  replace  the  word  yi?ig  by  Jman,  which 
means  the  spiritual  soul  in  contrast  to  the  animal  soul.  On  this 
basis,  Stanislas  Julien  translates:  "  L'ame  spirituelle  doit  com- 
mander a  l'ame  sensitive."  V.  v.  Strauss  translates:  "  Wer  dem 
Geiste  die  Seele  einergiebt."  Harlez  translates  :  "  Traitant  con- 
venablement  I'etre  intellectuel  qui  habite  (en  soi)." 

All  these  translations  are  forced  and  do  not  justify  the  inter- 
polation made  by  the  commentators.  We  prefer  to  retain  the 
original  words  and  translate  them  as  literally  as  possible.  It  gives 
a  better  sense  than  when  we  interpret  the  word  j/;/^  in  the  sense 
of  hiian.  We  take  the  first  two  words,  "  sustaining  "  and  "  disci- 
plining" as  synonymous. 

P'oh  (3),  the  animal  soul,  or  the  senses,  as  contrasted  to  rea- 
son.    (Williams,  S.  D.,  p.  711.) 

The  words,  ' '  by  embracing  unity  one  cannot  be  disintegrated,'' 
are  explained  by  the  commentators  to  mean  that  unity  is  preserved 
by  the  assistance  of  the  Tao.  As  to  becoming  free  from  disintegra- 
tion, the  reader  is  referred  to  chapters  22  and  39,  where  Lao-Tze 
speaks  of  embracing  unity. 

The  present  passage  has  given  rise  among  Taoists  to  the  idea 
that  Lao-Tze  believed  in  the  possibility  of  finding  an  elixir  of  life. 

The  common  significance  of  the  word  chzvcn  (9)  is  "to  give 
special  attention  to,"  but  some  interpreters  interpret  it  to  mean 
"hard  to  subdue."     Stanislas  Julien  and  Victor  von  Strauss  follow 


NOTES  AND  COMMENTS.  29I 

this  view  and  translate  accordingly.     We  see  no  reason  for  a  de- 
viation from  the  original  text. 

Some  manuscripts  add  after  'rh  (15)  child,  the  particle  of  ex- 
clamation hit  (Oh  !),  which  is  also  introduced  between  the  charac- 
ters 8  and  9  of  this  same  chapter.  Stanislas  Julien  also  adds  be- 
tween characters  13  and  14  the  word  >/z,  which  means  "like." 
Since  it  is  probable  that  the  word  "like"  suggested  by  the  context 
has  been  added  by  later  commentators,  we  believe  that  the  sim- 
pler and  terser  reading  is  the  more  original. 

II. 
Hilen  Ian  {^-4),  "mysterious  beholding,"  or    "profound  in- 
tuition," which  means  by  beholding  the  mysteries  of  the  Tao.    For 
/aw  see  Williams,  S.  D.,  p.  502. 

III. 

jm^  T'ten  man  (1-2),  "  the  heaven  gates,"  are  said  to  be  the 
apertures  of  the  body,  the  nostrils,  the  mouth,  etc.  But  since  Lao- 
Tze  speaks  of  the  sage  if  he  be  in  charge  of  the  government,  would 
it  not  be  more  natural  to  understand  the  sentence  in  the  sense  that 
a  wise  ruler,  if  he  lets  every  act  of  his  be  reasonable,  can  open  and 
close  the  gates  of  heaven  and  dispense  its  bliss  ? 

Two  of  my  Japanese  editions  and  St.  Julien  read,  in  place  of 
zveitsz'  (6-7),  "act  as  mother  bird,"  zvei  zvu  tsz\  "not  act  like  a 
mother-bird,"  which,  however,  gives  sense  only  if  construed  as  a 
question,  viz.,  "can  he  in  that  case  not  be  a  mother-bird  ? "  If 
Lao-Tze  had  written  zvu  tsz\  he  would  probably  have  added 
either  hu  or  tsai,  or  some  particle  of  exclamation.  We  prefer  the 
reading  zvei  tsz\ 

IV. 

These  same  sentences  are  repeated  in  chapter  51 
The  word  <:/i'«w^  (13)  means  "long,"  "to  be  long,"  "to  cause 
to  be  long. "  In  the  second  sense  it  means  ' '  to  prolong  life,  "or  "to 
raise,"  and  also,  "to  be  higher  than  others,"  "to  excel."  The 
translator  is  free  to  interpret  the  word  either  as  "he  excels  but 
does  not  rule,"  or  "he  raises  but  does  not  rule." 

The  character  tsai{\^),  "to  govern,"  is  derived  from  the  signs 
"shelter"  and  "bitter,"  denoting  the  slaughtering  of  animals.  It 
means  also  "to  slaughter;  to  skin  or  dress  dead  animals  and  pre- 
pare for  food;  to  fashion."  Thus,  the  word  denotes  a  method  of 
ruling  in  the  most  ruthless  sense  of  the  word. 


292  LAO-TZE'S  TAO-TEH-KING. 

CHAPTER  II. 

1^"  This  chapter  is  interesting,  because  it  exhibits  an  in- 
stance in  which  a  subtle  thinker  wrestles  with  one  of  the  main 
problems  of  philosophy.  Mankind  as  a  whole  is  materialistic  and 
appreciates  only  the  amount  of  things.  They  know  little,  or  noth- 
ing, of  the  paramount  importance  of  form.  They  measure,  and 
weigh,  and  try  to  express  everything  (as  a  modern  philosopher,  the 
main  representative  of  agnosticism,  has  it)  in  terms  of  "  matter  and 
motion  only."  They  appreciate  quantity,  not  quality.  They  over- 
look that  configuration,  external  shape  as  well  as  internal  struc- 
ture, are  at  the  bottom  of  all  realities.  And  form  is  a  quality  of 
existence  quite  different  from  either  matter  or  motion.  Lao-Tze 
dimly  feels  that  matter  and  motion  do  not  explain  reality.  Nor  is 
there  any  advantage  in  masses  and  quantities.  That  which  gives 
value  to  things  is  their  form,  and  form  always  involves  boundary 
or  limits.  He  does  not  state  the  solution  of  the  problem,  but  he  sees 
that  the  partial  absence  of  matter  is  an  essential  feature  of  things 
that  have  been  shaped  into  vessels  of  usefulness ;  and  thus  the  an- 
cient saying  of  the  Greek  sages  is  verified,  "the  part  is  greater 
than  the  whole.  "^ 

CHAPTER  12. 
I. 

7f^"  The  five  colors  according  to  the  Chinese  are  blue,  red, 
yellow,  white,  and  black ;  the  five  notes  are  called  kong,  shajig, 
kid,  chi,  and  yil,  which  correspond  to  our  c,  d,  e,  g,  a,  omitting  the 
fourth  and  the  seventh.  See  St.  Julien's  and  Strauss's  notes  to  the 
twelfth  chapter. 

II. 

The  -word  fang  (17),  "checked,"  denotes  an  impediment,  a 
hindrance,  an  obstacle.  In  the  same  sense  the  Buddhists  use  the 
term  "hindrance"  as  an  equivalent  of  temptation. 

III. 
The  term  /u  (6)  "  the  inner,"  which  means  also  stomach  and 
soul,  stands  here  in  contrast  to  the  visible,  the  outer.     The  same 
word  is  used  in  Chapter  3,  iv.  12  in  contrast  to  sin,  "heart,"  as 
the  seat  of  passions. 

1  Literally,  "one  half  is  more  than  the  whole,"  (nXeov  ij/oitcrv  navTo^). 
Hesiod  mentions  the  saying  in  his'Ep-j/a  koI  tjnepat.,  verse  40;  and  Diogenes 
Laertius,  L.  L  §  11.  75,  attributes  it  to  Pittacus. 


NOTES  AND  COMMENTS.  293 

CHAPTER  13. 
I. 

This  passage  presents  some  grammatical  difficulties.  Julien 
translates:  "Son  corps  lui  pese  comme  une  grande  calamite  ! " 
The  commentators,  among  them  Su  Cheh,  declare  that  the  sen- 
tence must  be  construed  not  in  the  order  as  it  stands :  '  'Kzuei  ta 
hzvan  jo7i  sha7i"  (esteem  grand  distress  like  body"),  but  "Kzue'i 
skan  jo7i  ta  hzvan"  ("  esteeming  body  [is]  like  grand  distress"). 
Other  translators  either  overlook  or  neglect  the  hint  of  the  commen- 
tators. Chalmers  translates  :  ' '  Dignity  and  disaster  are  as  one's  per- 
son." Legge  :  "  Honor  and  calamity  [would  seem]  to  be  regarded  as 
personal  conditions  [of  the  same  kind]."  Strauss:  "  Hohheit  ist 
so  grosse  Plage  wie  der  Korper."  Harlez  :  [Que]  la  grandeur 
[soit]  une  cause  de  grands  soucis  comme  le  corps  meme  [quant 
a  soi  meme]."  The  interpretation  of  Chalmers,  Legge,  Strauss,  and 
Harlez  seems  probable  enough,  but  we  must  consider  first  that 
kzvei  is  as  much  here  a  verb  as  it  is  in  iv.  2  of  the  same  chapter, 
where  in  comment  upon  the  present  quotation  the  phrase  kzvei 
i  sha?i''  ("to  esteem  as  the  body")  is  used.  In  iv.,  as  much  as  in 
i,,  the  position  of  the  object  is  at  the  end  of  the  sentence,  which 
seems  odd  to  us  but  is  natural  in  Chinese  where  this  transposition 
possesses  much  force. 

III. 

The  word  cite  (14)  "the  one,"  or  "that,"  changes  the  whole 
preceding  sentence,  viz.,  "the  reason  why  I  have  great  anxiety," 
into  a  noun  in  somewhat  the  same  way  as  does  the  English  con- 
junction "that,"  which,  however,  begins  the  sentence,  while  the 
Chinese  c?ie  stands  at  the  end.  In  the  present  case  c7ie  will  nat- 
urally remain  untranslated. 

IVei  (14)  is  used  here  as  a  conjunction  and  may  be  translated 
"on  that  account,"  or  "it  is  due  to  the  fact  that." 

IV. 

The  use  of  che  {?>),  "  the  one,"  changes  (as  in  iii.  14)  the  pre- 
ceding clause  into  a  noun  which  here  may  be  translated  by  "  he," 
thus:  "He  (8)  who  when  administering  (5)  the  empire  (6-7)  es- 
teems it  (2)  as  (3)  his  own  body  (4),"  etc. 

V. 

This  passage  is  a  repetition  of  the  preceding  sentence,  except 
that  kzc'ei,  "he  esteems,"  is  replaced  by  w^a/,  "he  loves."     Al- 


294  lao-tze's  tao-teh-king. 

though  all  the  editions  at  my  disposal  and  probably  all  the  manu- 
scripts extant  contain  the  repetition,  we  have  not  the  slightest 
doubt  that  it  is  an  interpolation  which  must  at  a  very  early  date 
have  slipped  into  the  text.  We  have  preserved  the  passage  in  the 
Chinese  text  and  in  the  transliteration  for  the  sake  of  complete- 
ness, but  we  omit  it  in  the  translation  where  it  would  simply  puz- 
zle the  reader. 

CHAPTER  14. 

^^"  The  fourteenth  Chapter  has  given  rise  to  an  interesting 
theory  which  was  first  propounded  by  the  Jesuit  missionary  M. 
Abel  Remusat  in  his  essay  Sur  la  vie  et  les  opmions  de  Lao-ts'eu 
published  in  the  Memoires  de  V  Academie  Royale  des  inscriptions 
et  belles  lettres,  Vol.  VII.  Remusat  claims  to  have  discovered  in  the 
Tao-  Teh-King-  the  name  of  Jehovah,  expressed  in  the  three  words, 
i  (7),  hi  (14),  and  zuei  (21). 

The  meaning  of  the  three  words  is  as  follows  : 

The  word  i  (Williams,  S.  D.,  p.  276)  means  "to  level,  to 
equalise,  to  squat,  to  be  at  ease,"  as  an  adjective  it  means  "equal- 
ising, subtile,  placid, "  and  also  ' '  colorless  as  the  Taoists  say  reason 
is."  The  original  meaning  seems  to  be  an  indifferent  or  equalised 
state  of  mind,  not  colored  by  passions. 

The  word /jz  (Williams,  S.  D.,  p.  176)  means  "seldom,  loose, 
thin,  expectant,"  and  Williams  adds  :  "  Deprived  of  sound  as  Lao- 
Tze  says  reason  is." 

The  word  zvei  (Williams,  S.  D.,  p.  1050)  means  "small,  mi- 
nute, recondite,  waning,  fading  away." 

The  text  of  the  passage  leaves  little  ubt  that  we  have  to 
translate  z  by  "colorless,"  hi  by  "soundless,"  and  zv/i  by  "bodi- 
less," (i.  e.,  the  Tao  is  that  which  if  seized  fades  away  from  the 
touch). 

Stanislas  Julien  devotes  in  his  edition  of  the  Tao-Teh-King 
several  pages  to  a  refutation  of  Remusafs  proposition  which  seems 
to  be  complete  ;  but  Victor  von  Strauss,  yielding  to  his  theosoph- 
ical  inclinations,  again  espouses  the  lost  cause  of  the  French  mis- 
sionary and  defends  it  with  great  ability. 

The  meaning  of  these  sentences,  which  proclaim  that  the  Tao 
is  if  hi,  and  zuH,  is  obvious.  Reason  is  distinct  from  sense-percep- 
tion ;  it  can  neither  be  seen,  nor  heard,  nor  touched  by  hands. 
Reason  is,  as  we  should  say,  pure  form. 


NOTES  AND  COMMENTS.  295 

That  Lao-Tze  should  have  travelled  to  Palestine  is  as  unlikely 
as  that  Israelites  should  have  travelled  to  China  in  the  sixth  cen- 
tury B.  C.  There  are  Jews  now  living  in  China  (concerning  whom 
see  Williams  in  his  work  The  Middle  Kiyigdom,  and  various  notes 
in  the  Chinese  Repository);  but  they  immigrated,  according  to  their 
own  traditions,  under  the  Han  dynasty.  Should  Lao-Tze,  after 
all,  have  heard  of  the  God  of  the  Hebrews,  and  should  he  have  in- 
tended to  speak  of  him  he  would  certainly  have  made  a  clear  and 
unequivocal  statement.  Nor  is  there  any  similarity  of  sound  be- 
tween the  tetragramy/^^'/^,  which  was  pronounced  jya/tz/^/e,  and  the 
three  words  i,  hi,  zvei.  So  long  as  there  is  no  better  evidence  than 
the  vague  arguments  offered  by  Remusat  and  Strauss,  we  cannot 
but  look  upon  their  theory  as  fantastical,  fascinating  though  it  be. 

While  we  do  not  hesitate  to  say  that  the  idea  of  identifying 
the  characters  i-hi-rvei  with  je-ho-vah  has  no  foundation  what- 
ever, we  do  not,  of  course,  deny  that  Lao-Tze's  views  of  the  Divin- 
ity that  shapes  our  ends,  possess  in  one  respect  at  least  a  great 
similarity  to  Christian  doctrines.  Both  are  trinitarian.  For  fur- 
ther details  on  Lao-Tze's  trinitarianism  see  the  comments  on  Chap- 
ter 42. 


The  sense  of  this  sentence  appears  paradoxical,  because 
one  would  expect  that  on  a  superficial  consideration  a  difficult  prob- 
lem might  appear  clear,  but  by  further  inquiry  into  its  deeper  com- 
plications we  will  find  it  obscure.  Lao-Tze  says  the  very  oppo- 
site. He  says  on  a  superficial  consideration  Reason  is  obscure;  its 
principles  do  not  appear  to  be  clear ;  but  when  we  inquire  into  the 
problem  and  become  acquainted  with  the  depth  of  its  meaning  it 
becomes  clear  and  all  obscurity  vanishes.  The  passage  reminds 
us  of  St.  Augustine's  saying,  that  Christianity  is  like  a  stream,  in 
which  a  lamb  can  wade,  while  an  elephant  must  swim. 

I  understand  Lao-Tze  to  mean  that  the  Tao  gives  food  for 
thought  to  the  immature  as  well  as  to  the  sage.  The  immature 
may  think  that  there  are  no  difficulties  and  that  everything  is  plain, 
but  there  are  intricacies  of  which  they  do  not  dream  ;  and  the  sage 
when  pondering  on  it  may  be  inclined  to  think  that  there  is  no  pos- 
sibility of  arriving  at  a  satisfactory  solution  ;  but  he  should  not 
give  up,  for  after  all,  the  Tao  is  not  incomprehensible  ;  it  is  obvi- 
ously simple  and  plain. 

Therefore  Lao-Tze  warns   the  former,  the  superficial,  that 


296 

even  to  a  superficial  investigation  it  will  offer  difficulties  rendering 
the  Tao  obscure  :  and  the  latter,  the  profound  thinkers,  that  in 
spite  of  all  intricacies  the  Tao  is  clear  throughout. 

IV. 

Wti  chwang  (14-15)  literally  means  "the  not  having  form." 
The  difficulty  for  Lao-Tze  in  expressing  his  thought  lies  in  the 

fact  that  the  word  "form,"  chzvang  (17),  is  commonly  used  as 

bodily  shape  and  not  in  the  sense  of  pure  form. 

VI. 

Tao-cM  {iS-ij),  the  thread  of  the  Tao,  is  explained  by  the 
commentators  as  the  initial  thread,  which  suggests  the  translation 
•cue." 

CHAPTER  15. 
II. 

The  guest  is  reserved  in  the  presence  of  his  host  (23-27). 
Julien  omits  the  pronoun  c7i'i  (25,  37,  42,  47).     The  omission 
does  not  affect  the  meaning  of  the  passage. 

Ill 
Sii  (15),  Stanislas  Julien  reads  :   "Through  long  stirring." 

IV. 

The  meaning  of  sin  ch'tng  {1^-16)  seems  doubtful.  It  may 
mean  "  increasingly  perfected, "  or  "  newly  finished,"  or  "stylishly 
fashioned."  For  sin  see  Williams,  S.  D.,  p.  806;  iox ch'ing,  p.  77. 

CHAPTER  16, 
II. 
Tsoh  (21),  "  to  invent,  to  stimulate,  to  arouse."    Here  used  in 
the  reflective  sense  :  "to  rise."     (Williams,  S.  D.,  p.  1005.) 

CHAPTER  17. 
I 
Stanislas  Julien  omits  _^z^  (4),  "not,"  which  is  contained  in 
one  of  my  Japanese  editions.  The  context  requires  the  negation, 
and  its  omission  would  render  the  whole  chapter  unintelligible. 
The  omission  of  the  negation,  however,  dates  back  to  olden  times 
and  the  commentators  have  endeavored  to  explain  the  sense  as 
well  as  they  could.  Lo  Hi  Ching  says  :  "The  great  rulers  let  the 
people  notice  so  little  of  their  administration  that  they  knew  of 


NOTES  AND  COMMENTS.  297 

them  their  mere  existence  and  nothing  more."  The  similarity  of 
the  character /«,  "not,"  and  hia,  "inferior,"  sufi&ciently  accounts 
for  a  copyist's  mistake. 

II. 

The  word  jan  (16)  is  used  to  change  the  preceding  word  tsz 
into  an  adverb,  in  the  same  way  as  the  French  "ment,"  or  the 
English  "ly,"  changes  adjectives  into  adverbs.  "Self like,"  ac- 
cordingly, means  autonomous,  independent,  free.  It  implies  that 
they  can  live  according  to  their  own  nature,  without  being  inter- 
fered with. 

CHAPTER  18. 
I. 

7^"  The  six  relatives  are :  father,  mother,  older  brother, 
younger  brother,  wife,  and  child.  The  term  "six  relatives"  means 
all  the  members  of  a  family. 

Chia  (21)  is  what  is  within  doors  :  "  the  household,  the  family." 
(Williams,  S.  D.,  p.  351.) 

CHAPTER  19. 
II. 

The  compound  z' tt//z  (4-5)  means  "to  consider,  to  regard,  to 
deem."     (Williams,  S.  D.,  p.  1047.) 
Waji  (6),  "culture,  schooling." 

CHAPTER  20. 
I. 

^^"  The  Chinese  possess  two  aflQrmations  zvei  (5)  and  o  (8) ; 
the  former  is  an  unequivocal,  the  latter  a  hesitating  assent.  The 
former  is  definite  and  should  be  used  by  men  and  boys.  The  latter 
indicates  modesty  and  should  be  used  by  women  and  girls.  This 
distinction  is  made  according  to  the  rules  of  Chinese  propriety,  but 
Lao-Tze  deems  it  unessential. 

This  interrogative  particle  (12)  at  the  end  of  the  sentence  indi- 
cates that  the  preceding  "how  much"  is  to  be  interpreted  in  the 
sense  "very  little  indeed  ";  while  ho  joh  (19-20)  may  be  translated 
"  how  greatly." 

II. 

Su  zvei  (3-4),  viz.,  that  which  is  an  object  of  the  people's  fear. 

According  to  the  commentators  speaking  on  the  words  1-8,  the 

sages  must  also  fear  what  all  the  people  fear,  which  is  either  law 


298  LAO-TZE'S  TAO-TEH-KING. 

and  punishments,  or  the  government  and  rulers,  or  life  and  death, 
or  evil  in  general.  Commentator  H.  (as  quoted  by  Julien)  says 
"the  people  ought  to  fear  moral  evil,  especially  temptations,  viz., 
"music,  pleasures,  riches,  and  luxury."  Su  Ch6h  says  that  while 
the  sage  does  not  attach  himself  ta  life,  he  will  nevertheless  ob- 
serve the  laws  of  the  country  and  respect  the  authorities  in  power. 

The  passage  hzuang  hi  chH  zvei  yang  tsai  !  (9-14)  is  inter- 
preted by  some  commentators  to  mean  that  the  comprehension  of 
the  sages  is  unlimited.  Su  Ch^h  explains /zzt'aw^  (9)  as  "exten- 
sion," and  refers  the  pronoun  chH  to  "  sages,"  saying  that  while  the 
intelligence  of  the  masses  is  limited,  the  knowledge  of  the  sages  is 
boundless  and  its  potentialities  cannot  be  fathomed.  Julien  trans- 
lates :  "lis  s'abandonnent  au  desordre  et  ne  s'arretent  jamais." 
Harlez  :  "  O  misere  qui  n'est  point  encore  a  son  plus  haut  term." 
Chalmers  :  "  But  alas  they  will  never  cease  from  their  madness." 
Strauss:  "Die  Verfinsterung,  oh  dass  sie  noch  nicht  aufhort !  " 
Legge  :  "How  wide  and  without  end  is  the  range  of  questions 
(asking  to  be  discussed)  !  " 

Williams  defines  hzcang  (9),  p.  250,  by  "wild,  barren,  waste; 
unproductive,  deserted  ;  without  restraint,  reckless  ;  .  .  .  blasted  ; 
a  jungle  ;  a  famine,  dearth  ;  ...  to  frustrate."  We  refer  cJii  (11), 
"their,"  not  to  sages,  but  (as  grammatically  it  ought  to  be  con- 
strued) to  the  next  preceding  noun,  which  is  desolation,  and  trans- 
late :  "This  desolation.  Oh!  it  has  not  yet  reached  its  limit." 

III. 

The  word  chao  (33)  means  a  sign  which  the  tortoise  shell  gives 
when  roasted  over  a  fire  for  the  sake  of  receiving  a  favorable  omen. 

CHAPTER  21. 

The  word  k'ung  (i)  means  "  a  hole,  or  hollow."  It  forms  the 
first  part  of  Confucius's  name.  In  the  present  place,  it  is  explained 
by  the  interpreters  to  mean  grand  on  account  of  vastness. 

The  particle  zt'/z  (13),  "then,  only;  is,  or  will,"  is  frequently 
added  to  complete  the  sound  of  a  sentence  and  need  not  be  trans- 
lated in  that  case. 

The  words  hwa7ig  (14),  "abstruse,"  and  Am  (16),  "elusive," 
are  difi&cult  to  translate.  Htvang  means  "  wild,  unready,  not  yet 
done";  and  hu  "  to  forget,  to  disregard,"  or  as  an  adverb,  "un- 
expectedly." Reason  is  characterised  by  Lao-Tze  as  something 
which  is  not  ready-made,  but  presents  itself  as  an  abstruse  prob- 


NOTES  AND  COMMENTS.  2gg 

lem  full  of  difficulties  to  be  worked  out ;  and  the  solution  is  not  a 
direct  answer,  not  yes  or  no.  It  is  too  intricate  to  admit  a  simple 
statement  of  its  nature. 

That  the  Tao  (as  stated  in  21-23)  has  in  it  images  reminds  one 
of  Plato's  ideas. 

CHAPTER  22. 
I. 

There  are  two  forms  oi  fi  (10),  both  of  which  mean  "  tattered, 
torn,  worn,  deteriorated  as  an  old  coin."  See  W.  S.  D.,  pp.  675 
and  676.  St.  Julien  and  one  Japanese  edition  use  the  simpler  form 
that  omits  the  "kung"  (radical  55)  underneath. 

This  chapter  reminds  us  of  Isaiah  xl.  4,  where  we  read : 
"Every  valley  shall  be  exalted,  and  every  mountain  and  hill  shall 
be  made  low  :  and  the  crooked  shall  be  made  straight,  and  the 
rough  places  plain  ;  "  and  also  of  the  makarism  that  those  that 
mourn  shall  be  comforted  (Math.  v.  4). 

CHAPTER  23. 
I. 
The  combination  hi  yen  (1-2),    "seldom  to  speak,"  is  com- 
monly translated  "  to  be  taciturn." 

The  phrase  tsz'  ja7i  (3-4)  means  "  in  the  manner  of  self,"  i.e., 
according  to  one's  own  nature,  or  briefly  "  natural."  See  Chapter 
I']  et  alias. 

Shu  Cheh  says  :  ' '  The  words  of  Tao,  though  they  be  few, 
strike  home  because  they  are  natural. 

II. 

The  Tetzugaku  Kwan  edition  replaces  the  passages  ' '  who  pur- 
sues his  business  with  virtue,  the  one,"  by  "the  virtue-man,"  and 
"who  pursues  his  business  with  loss,  the  one,"  by  "the  loss-man." 
The  whole  passage  reads  as  follows  :  ' '  Therefore  who  pursues  his 
business  with  reason,  the  one,  the  reason-man,  is  identified  with 
reason.     The  man  of  loss  is  identified  with  loss." 

Whether  this  is  a  simplification  of  the  other  reading,  or  vice 
versa,  whether  the  more  complete  version  has  been  rendered  more 
uniform  by  copyists  is  an  idle  question.  The  sense  is  the  same  in 
either  case. 

III. 

Julien  omits  the  character  loh,  "  to  rejoice,"  in  the  sentences 
fao  yih  loh  teh  chi  (5-9),  tch  yih  loh  teh  chi  (12-18),  and  shih  yih 


300  lao-tze's  tao-teh-king. 

lo7i  teh  chi  (21-27),  which  appears  in  all  the  other  texts  at  my  dis- 
posal, and  translates  "  Celui  qui  s'identifie  au  Tao,  gagne  le  Tao," 
etc.  It  appears  that  the  pronoun  cM  at  the  end  of  these  three  pas- 
sages must  be  referred  to  the  preceding  nouns,  tao,  teh,  and  shih 
which  indicates  an  anteposition  of  the  object.  (About  the  rules  of 
inversion  see  Gabelentz,  Atifg.,  pp.  73-75.)  We  translate  there- 
fore "  The  Tao,  in  addition,  he  enjoys  to  obtain  it,"  etc.,  etc.  To 
refer  cM  to  the  sage,  viz.,  to  him  who  identifies  himself  with  Rea- 
son, virtue,  and  loss,  is  grammatically  not  impossible,  but  not 
probable.  We  can  understand  that  Lao-Tze  personifies  the  Tao 
and  says  that  "the  Tao  enjoys  being  embraced";  we  can  even 
allow  that  he  personifies  Teh,  "  Virtue  ";  but  how  improbable  is  a 
personification  of  "Loss." 

The  word  shih  (21),  "loss,"  is  conceived  by  Julien,  Chalmers, 
Strauss,  Planckner,  and  Alexander  in  the  sense  of  moral  deficiency, 
which,  however,  is  not  warranted  by  the  Chinese  and  Japanese  in- 
terpretations of  the  text.  Wang  Pi  says:  "The  sage  endures 
everything  and  can  therefore  identify  himself  with  everything," — 
even  with  loss. 

Chalmers  translates  "Him  who  is  identified  with  Tau,  (the 
community)  of  Tau  also  rejoices  to  receive."  Strauss  agrees  with 
Chalmers  in  his  construction  of  the  Chinese  grammar,  but  he  per- 
sonifies the  Tao,  saying:  "  Wer  eins  wird  mit  Tao,  auch  Tao 
freut's  ihn  zu  bekommen." 

CHAPTER  24. 
II. 

The  word  hing  (9),  commonly  "behavior,  elements,"  etc.,  is 
in  this  connexion  explained  as  "  the  bodily  organism  ;  the  system." 

The  pronoun  chi  (13),  "  them,"  refers  to  offal  of  food  and  ex- 
crescence in  the  system  (6-9),  not  directly  to  the  self-approving, 
self-boasting,  and  self-glorifying  man. 

The  words  fu  ch'u  (18-19),  "he  does  not  stay  or  dwell," 
mean,  the  man  who  has  reason,  has  no  use  for  the  self-displaying 
man  :  he  has  nothing  to  do  with  him. 

CHAPTER  25. 
I. 
Chalmers  translates  the  words  1-4,  "  There  is  something  cha- 
otic  in    nature;"     Julien:    "II   est    un    Etre   confus;"     Harlez : 
"  L'etre  etait  indiscernable  mais  complet ;  "    Strauss:    "  Es  gab 


NOTES  AND  COMMENTS.  3OI 

ein  Wesen  unbegreiflich  vollkommen."  "The  words  hzvun  ch'ang 
(3-4)  belong  together;  hzvun  means  "mixed  as  is  a  turbid  current 
containing  all  kinds  of  ingredients,"  and  <://a«^  means  "in  com- 
pletion." 

II. 
Ming  (16)  is  the  proper  name,  tsz  (17)  means  the  title  that 
expresses  the  character.     The  distinction  is  thoughtful  and  sug- 
gestive. 

III. 
Ch'2'ang   (i),    "constrained,"   may   be    passive    or  reflexive, 
'should  I  be  constrained,"  or  "should  I  endeavor." 

IV, 

Wang  (8),  "royalty,"  or  "  the  king,"  is  here  apparently  used 
in  the  sense  of  t'ieyi-tsz\  "  the  son  of  heaven,"  the  guardian  of  the 
moral  order  on  earth.  As  such  he  is  the  representative  of  mankind 
in  general,  and  in  pointing  out  the  interpretation  of  the  four  great 
ones  the  term  zt'attg,  "king,"  is  replaced  by /aw  (v.  i),  "man.  ' 
That  Lao-Tze  does  not  think  highly  of  the  sovereign  that  ruled  at 
his  time  appears  from  the  concluding  paragraph  of  the  following 
chapter,  where  he  is  called  "  the  master  of  the  ten  thousand  char- 
iots." 

V. 

The  words  tsz'  jan  (12-13),  "self-like,"  which  are  commonly 
translated  by  "natural,"  mean  here  that  "reason  follows  its  own 
nature,"  i.  e.,  its  standard  is  intrinsic. 

CHAPTER  26. 
I. 
The  expression  fu  U  tsz'  chioig  (8-11)  is  a  phrase  denoting, 
"  Not  to  depart  from  the  baggage-waggon,"  to  maintain  a  grave  and 
composed  attitude.     C/^z^;/^  means  "weighty"  or  "grave." 

CHAPTER  27. 
I, 

The  compound  ch'eii  ts'eh  (14-15),  "computing  slips,"  means 
abacus  or  counting  machine. 

II. 

Julien  translates  the  word  S2'h  (23)  by  "double,"  on  the  author- 
ity of  one  of  the  commentators  who  explains  it  by  c/iong,  ' '  double. " 
The  word  sz'k  means  (i)  the  lining  of  garments;  (2)  stealthy,  or  to 


302  lao-tze's  tao-teh-king. 

steal;  (3)  to  inherit,  etc.     We  understand  the  word  to  mean  "the 
inside,"  or  "  that  which  is  not  at  once  seen." 

III. 
The  word  tsz'  (17)  means   "capital,"  "wealth,"  "treasure," 
"  investment,"  and  is  used  in  the  same  sense  as  these  words  are 
used  in  English. 

CHAPTER  28. 

Both  words,  kH  (i.  10  and  14)  and  ku  (iii.  10  and  14),  mean 
•valley"  or  "river-bed." 

II. 
The  unlimited,  or  wu  chi  (22-23),  is  the  absolute,  i.  e.,  the 
Tao. 

IV. 

The  word  chi  (5)  means  literally  ' '  vessel ;"  but  as  jade  becomes 
useful  and  acquires  value  only  after  having  been  shaped  into  a 
vessel,  chi  is  directly  used  in  the  sense  of  "useful  person." 

Pu  sa?i  ts'eh  zuei  cJi'i  (1-5)  may  mean,  "  By  scattering  sim- 
plicity he  makes  of  himself  a  vessel  of  usefulness,"  but  the  follow- 
ing sentence  where  the  pronoun  chi  (9)  can  have  reference  only  to 
chi  (5),  "vessel "or  "vessels,"  indicates  that  the  sage  makes  of 
the  people  vessels  of  usefulness." 

CHAPTER  29. 

I. 
^^  The  proposition,  "  The  state  is  a  divine  vessel  "  (15-18), 
means  in  Aristotelian  terms  the  state  is  ^voel  not  ■&ecEL\  or  as 
Christian  teachers  of  political  economy  (such  men  as  Stahl)  would 
say,  "  it  is  God-created  not  man-made."  Nowadays  we  should  say, 
"The  state  is  of  natural  growth  according  to  the  eternal  laws  that 
condition  the  evolution  of  mankind,  and  not  the  product  of  a  social 
contract."     (See  the  author's  pamphlet  The  Nature  of  the  State.) 

CHAPTER  30. 
III. 

The  word  z*(i2)  which  frequently  occurs  as  a  finite  particle  in 
the  sense  "  that  is  all,"  "  that  finishes  it,"  is  here  used  as  a  verb, 
'it  ends,"  "  it  ceases,"  "  it  is  gone." 


NOTES  AND  COMMENTS.  303 

CHAPTER  31. 
I. 

The  word  chu  (17),  "to  dwell,"  "  to  attend  to,"  "  to  be  satis 
fied  with,"  is  frequently  used  in  the  sense  "to  be  attached  to,' 
"  to  use,"  "  to  employ,"  "  to  have  dealings  with." 

II. 
Chiiin  tsz'  (1-2),  "the  master  thinker,"   or   "royal   philoso- 
pher," is  a  synonym  for  holy  man. 

III. 
The  particle  z  (25)  "  therefore,"  is  omitted  in  some  editions. 

IV. 

We  have  omitted  this  passage  from  the  translation  of  the  text. 
It  reads  as  follows  : 

"  In  propitious  events  the  left  is  exalted.  In  evil  events  the 
right  is  exalted.  The  assistant  army-leader  sits  to  the  left.  The 
superior  army-leader  sits  to  the  right.  This  indicates  that  the  po 
sition  of  superior  power  is  here  as  in  the  arrangement  of  funeral 
ceremonies.  The  slaughter  of  many  multitudes  of  men  must  be 
deplored  with  sorrow  and  lamentation,  and  the  conqueror  in  a 
battle  must  be  placed  according  to  the  funeral  ceremonial." 

This  whole  section,  and  perhaps  also  the  sections  ii.  and  iii., 
are  spurious.  Neither  is  the  language  Lao-Tze's  terse  style,  nor 
are  the  words  such  as  were  used  in  his  days.  The  titles  "assistant 
army  leader,"  or  "adjutant  general"  and  "superior  army  leader" 
or  "  chief  general  "  do  not  occur  in  any  one  of  the  older  books  and 
belong  unquestionably  to  a  later  age.  It  is  probable  that  some 
commentator  (probably  Wang  Pi)  wrote  the  passage  in  explanation 
of  the  chapter,  and  the  copyists  made  the  mistake  of  embodying 
the  gloss  into  the  text. 

CHAPTER  32. 
I. 

The  word  /m  (22),  "  to  pay  homage, "  is  defined  by  Williams, 
"a  visitor  who  comes  willingly  to  pay  his  respects,"  "  to  submit," 
"to  acknowledge,"  "  to  come  under  civilising  influences." 

II. 
The  passage  shi  chi yhi  miyig  (1-4)  presents  some  difficulties. 
Literally  it  means  "In  the  beginning,  when  administering  (or  ar- 
ranging,  governing)   [then   there  is]    the  having  name."     Julien 


304  lao-tze's  tao-teh-king. 

translates :  "  Des  que  le  tao  se  fut  divise,  il  eut  un  nom  ;  "  he  ex- 
plains chi  as  differentiation  and  interprets  the  words  to  mean  that 
the  Tao  began  to  divide  itself.  Legge  translates,  "As  sodli  as  it 
proceeds  to  action,  it  has  a  name."  Harlez,  "Quand  (le  Tao) 
commenga  a  former  (les  6tres)  il  y  eut  alors  des  noms."  Strauss: 
"  Der  da  anhebt  zu  schaffen  hat  einen  Namen."  Chalmers  leaves 
us  in  doubt  whether  this  sentence  refers  to  the  Tao.  He  trans- 
lates :  "  If  he  should  ever  begin  to  regulate  things  with  distinctions 
of  names,  he  would  then  be  getting  a  name."  There  seems  to  be 
no  doubt  that  Tao  must  be  supplied  as  the  subject  of  the  sentence, 
for  there  is  a  contrast  between  the  unnameable  and  the  nameable. 
The  Tao  in  itself  is  unnameable,  but  it  becomes  nameable,  that  is 
to  say  determinable  as  the  immanent  principle  of  order  in  concrete 
existences,  i.  e.,  the  Tao  is  definite  as  soon  as  it  is  practically  ap- 
plied, either  in  the  creation  of  the  world  where  it  appears  as  cos- 
mic order,  or  anywhere  in  logic,  arithmetic,  mathematics,  or  any 
possible  system  of  pure  reason.  The  word  ski,  "at  first,"  "in 
the  beginning,"  is  frequently  used  in  the  sense  of  the  Hebrew 
hereshith,  and  the  Greek  tv  apxfi,  viz.,  in  the  beginning  of  the 
world,  but  it  may  also  be  translated  by  "at  first,"  "at  once,"  "as 
soon  as."  The  word  s/n  (2),  "  management,"  refers  mainly  to  the 
administration  of  a  civilised  government,  but  may  mean  any  kind 
of  order.  Grammatically  it  would  be  not  impossible  to  translate: 
"When  in  the  beginning  (i)  governments  (2)  [were  instituted], 
there  were  (3)  names  [given  to  the  people].  When  names  (5)  in 
addition  (6)  already  (7)  existed  (8),  then  (9)  in  addition  (10)  [peo- 
ple] would  (11)  learn  (12)  where  to  stop  [viz.,  to  refrain  their  pas- 
sions] (13),  Knowing  (14)  where  to  stop  (15),  that  is  why  (16-17) 
there  are  no  (18)  dangers"  (19),  i.  e.,  the  people  would  enjoy 
safety.  While  this  translation  would  be  admissible  in  any  other 
writer,  we  must  consider  that  zvu  ?n/n^  is  a  favorite  and  definite 
expression  of  Lao  Tze's  terminology,  and  the  context  requires  to 
interpret  the  passage  as  a  continuation  of  the  first  paragraph  of 
the  chapter,  which  brings  out  the  contrast  between  (i)  the  absolute 
Reason,  the  Tao  as  it  is  in  itself  while  it  remains  nameless,  and  (2) 
the  applied  Reason,  the  immanent  principle  of  rationality,  which 
is  the  formative  factor  of  existence. 

Tat  (19)  means  "danger"  or  "risk."  The  phrase  ;pu  tai 
(18-19)  is  frequently  used  by  Lao-Tze,  signifying  "a  condition  of 
safety."  The  Tao  cannot  fail  or  be  exhausted,  its  possibilities  are 
unlimited. 


NOTES  AND  COMMENTS.  305 

CHAPTER  33. 
III. 

Sheu  (6),  "eternal  life,"  or  "longevity,"  is  the  first  of  the  five 
happinesses  and  is  never  missing  in  Chinese  congratulations.  It 
touches  the  Chinese  heart  perhaps  more  deeply  than  ours.  The 
context  sufficiently  proves  that  sheu  does  not  mean  merely  "long 
life,"  but  life  eternal,  life  beyond  death. 

CHAPTER  36. 
The  word  zvci,  "secret,"  which  occurs  in  the  heading  and  in 
ii,  3,  means  originally  "  a  slight  shower  of  rain."  It  is  interpreted 
to  denote  that  which  is  hazy  or  hidden  as  in  a  mist.  Julien, 
Strauss,  Legge  translate  zt^^z  as  a  verb,  "to  enlighten  or  enlighten- 
ment," and  ming  as  its  object,  i.  e.,  "  hiding  the  light."  Chalmers 
translates  "  secret  understanding ;"  and  Harlez,  "  the  understand- 
ing of  the  mysterious. 

III. 

f^^  We  translate  vi'ei  viing  (3-4),  "  the  secret's  explanation." 
The  secret  is  that  the  tender  and  weak  conquer  the  hard  and  the 
strong.  The  reason  is  that  the  tender  are  growing,  while  the  hard 
have  lost  the  elasticity  of  life.  Therefore  the  people  ought  not  to 
be  made  warlike ;  for  if  they  are  warlike,  if  they  are  familiar  with 
the  use  of  arms,  they  will  soon  perish  like  fish  that  are  taken  out 
of  the  water. 

Li  ch'i  (9-10),  "  excellent  or  sharp  tools,"  always  means  arms 
or  weapons. 

CHAPTER  37. 

II. 

The  word   ting  (17)  means  "tranquil,"   "secure,"   "fixed,' 

"steady,"  etc.     Then  "a  trance"  or  "rapture."     In  Buddhism  it 

denotes  the  "  fixed  condition  of  mind,"  "  peace  of  soul,"  "  a  state 

of  contemplation." 

CHAPTER  38. 
I. 
"  Unvirtue"  or  ^u  teh  (3-4)  is  not  merely  the  absence  of  vir- 
tue but  implies  the  blame  of  actual  immorality.     In  the  same  way 
■pu  siang,  "  unblessings  "  (Chapter  78,  ii.  17-18),  means  not  a  mere 
absence  of  bliss  but  positive  curses. 


3o6  lao-tze's  tao-teh-king. 

This  chapter  undoubtedly  criticises  the  Confucian  method  of 
preaching  ethical  culture  without  taking  into  consideration  the  re- 
ligious emotions.  Lao-Tze  maintains  that  genuine  virtue  does  not 
boast  of  being  virtue,  and  that  the  show  of  virtue  actually  betrays 
a  lack  of  virtue.  The  paradoxical  language  in  which  this  idea  is 
clothed  is  characteristic  of  the  old  philosopher  and  will  serve  to 
elucidate  similar  expressions  of  his,  especially  his  maxim  of  tvu 
zvei  as  that  not-doing  by  means  of  which  everything  can  be  done. 

According  to  Confucius  the  highest  virtue  is  justice  which 
doles  out  rewards  to  the  good  and  punishments  to  the  bad ;  but 
according  to  Lao-Tze  that  disposition  of  heart  which  meets  both 
the  good  and  the  bad  with  the  same  goodness  is  alone  true  virtue 
(see  Chapter  49  and  63);  for  even  the  superior  justice  as  exercised 
in  the  imperial  courts  of  the  country  is  full  of  pretension  and  self- 
assertion.  The  same  is  true  of  the  rules  of  propriety  and  ceremo- 
nies which  play  so  important  a  part  in  Confucian  ethics. 

V. 

Chang  (4),  W.  S.  D.,  p.  25,  is  a  Chinese  measure  consisting 
of  10  ch'ih  (grasping  hands),  which  is  of  about  10  feet,  reckoned 
to  be  141  English  inches.  Chajigfii  (4-5)  means  "husband  "  (see 
also  W.  S.  D.,  p.  142)  in  the  same  sense  as/"?/  alone  which  other- 
wise means  "  any  distinguished  man,"  or  "one  who  can  help." 
Finally,  ta  chang fu  (3-5)  denotes  "the  great  man  of  affairs;"  or 
"  one  fit  to  manage." 

The  contrast  between /zez^  (8),  "solidity,"  and^o  (12),  "exter- 
nality" or  their  covering,,  and  s/ii7i  {15)  "fruit,"  and /zzt^a  (19), 
"flower,"  sufficiently  explains  that  fiov/er  is  meant  in  the  sense  of 
mere  show. 

CHAPTER  39. 

V. 

C/n  shzi  ch'e  zuu  ch'e  (2-6)  means  literally,  "Let  (2)  go  to 
pieces  (3)  a  carriage  (4)  it  is  no  [longer]  (5)  a  carriage"  (6).  Chi 
is  a  causative  auxiliary  verb;  it  means  ''to  go,"  "to  let  go,"  "to 
let."  Shu,  as  a  verb,  means  "to  enumerate";  as  a  noun,  "details 
which  are  or  can  be  enumerated." 

This  chapter  contains  an  idea  that  is  more  important  than 
may  seem  at  first  sight,  and  may  briefly  be  called  the  "importance 
of  oneness."  A  carriage  is  not  the  sum  total  of  its  parts  ;  its  parts 
must  be  properly  combined  into  a  unity  in  order  to  make  a  car- 


NOTES  AND  COMMENTS.  307 

riage.     The  same  is  true  of  heaven  and  earth,  of  spiritual  beings, 
of  the  government,  and  all  other  useful  institutions. 

^S^  It  is  strange  that  the  same  simile  of  a  chariot  is  used  in  a 
similar  sense  in  the  Milinda  ;panha  (the  "  Questions  of  King  Mi- 
linda")^  for  proving  both  the  importance  of  unities  and  their  ab- 
solute non-existence  if  considered  as  independent  things  in  them- 
selves, as  atmans  or  ego-entities.  The  Buddhist  sage  Nagasena 
says:  "My  fellow-priests,  address  me  as  Nagasena,  but  this  is  an 
appellation,  for  there  is  no  atman  [no  independent  ego-entity] 
here  to  be  found."  The  King  answers :  "If  there  is  no  ego-entity, 
pray  tell  me  who  is  it  who  performs  acts,  who  eats,  who  drinks, 
who  thinks,  who  keeps  the  precepts,  who  commits  sins,  who  ac- 
quires merit  .  .  .  ?  What,  then,  is  Nagasena  ?  Is  Nagasena  the 
hair?  the  nails?  the  teeth?  the  lungs  .  .  .?  The  sensation?  the 
perception  ?  the  dispositions  ?  the  consciousness  ? "  .  .  .  When  all 
these  questions  are  denied,  the  King  concludes  :  "I  fail  to  discover 
any  Nagasena.  Verily  now,  venerable  sir,  Nagasena  is  an  empty 
sound.  You  speak  a  falsehood,  a  lie  :  there  is  no  Nagasena."  The 
Buddhist  sage  now  turns  the  table  and  asks  the  King  whether  he 
came  on  foot  or  in  his  chariot.  "I  came  in  a  chariot,"  replies  the 
King,  whereupon  Nagasena  asks:  "What  is  the  chariot?"  enumer- 
ating all  its  parts.  "  Is  the  axle  the  chariot  ?  the  wheels  ?  the  box  ? 
the  yoke?  the  reins  ? "  .  .  .  And  when  Milinda  denies  these  ques- 
tions, Nagasena  repeats  the  words  of  the  King,  only  substituting 
"chariot"  for  "Nagasena";  he  says:  "Your  Majesty,  although  I 
question  you  very  closely,  I  fail  to  discover  any  chariot.  The  word 
chariot  is  an  empty  sound.  Your  majesty  speak  a  falsehood,  a  lie. 
There  is  no  chariot."  .  .  .  The  king  defends  himself,  saying:  "Ven- 
erable sir,  I  speak  no  lie  ;  the  word  '  chariot '  is  but  a  way  of  speak- 
ing, a  term,  an  appellation,  a  name  for  pole,  axle,  wheels,  chariot- 
box,  etc."  Then  Nagasena  draws  the  conclnsion,  that  the  unity  of 
a  person  is  just  as  real  as  that  of  a  chariot,  and  yet  there  is  no  per- 
son in  itself,  no  atman,  no  ego  in  the  absolute  sense. 

The  problem  of  unity  has  also  been  treated  by  Plato  in  a  dis- 
cussion of  the  one  and  many.  For  quotations,  see  in  the  index  of 
Fowett's  translation,  the  references  collected  sub  voce  "one."  Vol. 
v.,  p.  479. 


1  See  Warren,  Buddhism  in  Translations,  pp.  124-133,  and  Sacred  Books  of 
the  East,  Vol.  XXXV.,  pp.  40-44. 


3o8  lao-tze's  tao-teh-king. 

CHAPTER  41. 
II. 

The  term  ju  (26),  "to  put  to  shame,"  is  a  common  term  in  the 
Chinese  style  of  propriety.  When  we  would  say,  ' '  You  have  done 
me  the  honor,"  they  in  their  overpoliteness  use  the  word  j'u  and 
say,  "  You  have  disgraced  yourself." 

CHAPTER  42. 
II. 
The  Chinese  relative  su  (3),  "that  which,"  immediately  pre- 
cedes the  verb ;  we  say,  "that  which  is  detested  by  the  people," 
while  the  Chinese  say,  j'dn  chi  su  ivu  {1-4),  "the  people's,  that 
which  is  detested." 

7^"  The  trinity  of  which  Lao-Tze  speaks  is  the  j'zVz  (17),  the 

yang  (20)  and  the  ch'i  {22),  viz.,  the  negative  principle,  the  positive 

principle,  and  the  breath  of  life  or  the  spirit.     In  their  unity  they 

are  the   Tao.     The  resemblance  which  this  trinity  bears  to  the 

trinity  doctrines  in  general  is  no  evidence  that  Taoism  has  been 

derived  from  Brahmanism.     Nor  is  it  a  triple  personality.     Lao- 

Tze's  trinity  doctrine  is  quite  abstract  and  philosophical ;  it  may 

be  based  upon  older  teachings,  or  it  may  be  his  own  interpretation 

of  the  traditional  views  of  the  yayig  and  yiti,  in  combination  with 

the  idea  of  the  ch'i,  all  three  of  which  are  contained  in  the  Tao  as 

the  all-comprising  Rationality  of  existence,  the  divine  Logos,  the 

highest  unifier,  the  principle  of  oneness  for  all  thoughts  and  things. 

^^^1^^^  The  Chinese  trinity,  being  the  duality  of 

^^^B/B^^.     yct72g  and  yin  organised  into  a  higher  unity  un- 

^^H^BK^fllX    der  the  harmonious  influence  of  ChH,  is  regarded 

^F^  ^^'H^  I    as  the  source  of  all  existence,  and  its  symbol 

%    ®  J    (which   is  shown   in  the  adjoined   illustration) 

Vy^       ^^      possesses  a  deep  religious  significance  for   the 

Chinese  heart. 

III. 
The  phrase  chiao  fu  (20-21),  "a  doctrine's  father,"  is  ex- 
plained by  the  great  majority  of  commentators  as  "  the  root  of  a 
doctrine,"  or  its  "philosophical  foundation."  Abel  Remusat  trans- 
lates, "C'est  moi  qui  suis,  a  cet  egard,  le  pere  de  la  doctrine"  (/.  /., 
p.  32).  His  translation  is  literally  correct,  and  he  either  trans- 
lated the  words  as  he  found  them  or  followed  Teh  Ts'ing  (commen- 
tator H.  of  Julien)  who  is  the  only  one  who  accepts  the  literal 


NOTES  AND  COMMENTS.  309 

meaning  of  the  passage.  But  he  explains  fu,  "  father,"  as  mo  to, 
"the  announcer,"'  literally  "wooden  bell,"  which  is  the  bell  that 
was  sounded  in  announcing  the  arrival  of  dignitaries.  Morrison 
explains  it  as  the  bell  that  was  rung  to  call  the  people  to  service  to 
receive  instruction, 

CHAPTER  43. 

I. 

Both  words  ch'i  (6)  and  ch'ing  (7)  mean  "to  gallop."     Two 

synonyms  are  frequently  used  to  make  the  idea  emphatic,  or,  if 

the  sound  of  one  happens  to  possess  too  many  meanings,  to  render 

it  unequivocal. 

II. 
This  passage  appears  absurd,  but  we  must  consider  that  non- 
existence is  the  formal  aspect  which  is  conditioned  by  the  Tao. 
The  sentence  means,  "that  which  has  no  concrete  existence," 
"the  immaterial  reality,"  i.  e.,  the  laws  of  formal  relations  enter 
into  the  impenetrable. 

CHAPTER  44. 

I. 

Lao-Tze  apparently  means  (words  6-10)  that  hoarded  goods 

invite  plunder  and  thus  lead  to  loss.     In  our  days  of  an  intense 

utilisation  of  capital  we  would  say  that  hoarding  is  in  itself  a  loss. 

CHAPTER  45. 
Nishimura,  the  Japanese  editor  of  the  1  ao-  Teh- King  regards 
these  passages,  i.  and  ii.,  as  poetry,  not  as  a  quotation  but  as  written 
by  Lao-Tze  ;  and  he  undoubtedly  follows  a  good  Chinese  author- 
ity. The  lines  sound  like  verses  although  the  rhymes  are  very  im- 
perfect, at  least  if  we  follow  the  Chinese  pronunciation  of  "Wil- 
liams; but  it  is  not  impossible  that  they  may  have  been  good 
rhymes  according  to  Lao-Tze's  own  pronunciation.  Legge,  too, 
translates  them  as  verses. 

CHAPTER  48. 

II. 

Shi  {'])  means  "business"  in  the  modern  sense  of  the  word, 

denoting    "business  push   and   manipulation   or   artful   dexterous 

management."    (See  8,  iii.,  15.)    Here  it  means  "political  push,  or 

artifices,  diplomacy." 


3IO  lao-tze's  tao-teh-king. 

CHAPTER  49. 

II. 
Legge  deems  it  advisable  to  change  the  traditional  reading, 
here  replacing  teh  (13),  "virtue,"  by  teh,  "  to  obtain,  to  get,"  and 
translates  "  Thus  all  get  good." 

CHAPTER  50. 
^^^  Su  Cheh  says  "  Nature  knows  neither  life  nor  death.  Its 
going  forth  we  call  life,  and  its  coming  in  we  call  death."  The 
chapter  sets  forth  the  idea  that  there  are  people  who  pursue  the 
path  of  life,  others  who  pursue  the  path  of  death,  and  again  others 
who  are  now  under  the  sway  of  life's  attractions  and  now  under 
the  doom  of  death's  influence.  The  sage  belongs  to  none  of  these 
three  classes  of  men  ;  he  is  above  life  and  death,  and  therefore 
he  has  no  death-place,  i.  e.,  he  does  not  belong  to  the  realm  of 
death ;  which  means  he  is  invulnerable,  he  cannot  be  touched  by 
death. 

Tn  (7)  means  "  a  follower"  (see  PV.  S  £>.,  p.  919  )  The  same 
phrases  "life's  followers"  and  "death's  followers"  occur  a  second 
time  in  Chapter  76,  where  there  is  no  doubt  about  the  meaning 
Accordingly  there  is  little  probability  here  that  we  must  interpret 
it  to  mean  "  ministers  of  life  and  of  death  "  in  the  sense  of  some 
unknown  mythological  beings,  or  death  and  life-bringing  angels. 

Lu-Tze,  one  of  the  commentators,  interprets  the  word  ym  (9), 
"there  are"  or  "have,"  in  the  sense  of  "and";  accordingly  we 
should  translate:  "Life's  followers  are  thirteen,  death's  followers 
are  thirteen,  and  the  death  places  (or  viflnerable  spots)  of  men  in 
their  movements  are  also  thirteen."  But  who  are  these  three  times 
thirteen  ?  The  number  thirteen  does  not  play  any  part  in  Chinese 
philosophy,  religion,  and  folklore.  We  are  told  by  some  that  it 
means  the  5  senses  and  the  8  apertures ;  by  others  the  3  souls,  7 
spirits,  I  vital  soul  (or  c/i'i),  i  yin,  and  i  yang.  But  these  expla- 
nations are  artificial  and  improbable !  Julien,  Harlez,  and  Strauss 
adopt  the  interpretation  of  s/n  yin  san  in  the  sense  of  thirteen. 
Chalmers  gives  the  preference  to  the  translation  "three  in  every 
ten,"  and  Legge  follows  Chalmers.  We  have  adopted  the  same 
interpretation.  Three  in  ten,  being  repeated  three  times,  makes 
nine  in  ten.  The  tenth  in  each  ten  would  be  the  wise,  i.  e.,  the 
sage  of  whom  the  next  sentence  declares  that  he  will  not  be  endan- 
gered by  rhinoceroses,  tigers,  or  soldiers. 


NOTES  AND  COMMENTS.  311 

II. 

The  word  kai  (i),  originally  "a  coarse  grass  used  for  thatching 
houses,"  then  "a  covering,"  is  here  a  particle  meaning  "now 
then  "  or  "  for."  The  phrases  kai  yiie/i,  "  now  it  is  said  "  (quoted 
by  Williams  in  his  S.  D.,  p.  308,  first  column,  line  5)  and,  as  we 
have  it  here,  kai  rvdn  (1-2),  "indeed  I  hear,"  are  of  common  oc- 
currence. The  word  kai  must  not  be  confounded  with  ho  { W.  S, 
D.,  p.  218)  which  is  the  same  character  only  without  the  radical 
"plants"  and  means  (i)  to  unite,  (2)  why  not  ?  intimating  an  alter- 
native. 

CHAPTER  53. 
I. 

The  word  shi  (12),  "assertion,"  means  originally  the  hoisting 
of  a  banner;  then  it  means  "to  give,  to  do,  to  use,  to  arrange." 
it  is  here  used  as  a  contrast  to  zinc  zvei,  "  non-assertion." 

Although  this  passage  appears  to  be  very  simple,  the  transla- 
tors differ  greatly.     Their  versions  are  as  follows  : 

Julien  :  "  Si  j'etais  done  de  quelque  connaissance,  je  marche- 
rais  dans  la  grande  Voie.  La  seule  chose  que  je  craigne,  c'est 
d'agir." 

Chalmers  :  "  Would  that  I  were  possessed  of  sufficient  knowl- 
edge to  walk  in  the  great  Tao.  Only  the  administration  (of  gov- 
ernment) is  a  fearful  responsibility." 

Strauss:  "  Wenn  ich  hinreichend  erkannt  habe,  wandle  ich 
im  grossen  Tao  ;  nur  bei  der  Durchfiihrung  ist  dies  zu  fiirchten." 

Legge  :  "  If  I  were  suddenly  to  become  known  (and  put  into 
a  position  to)  conduct  (a  government)  according  to  the  great  Tao, 
what  I  should  be  most  afraid  of  would  be  a  boastful  display." 

Harlez  :  "Si  Ton  me  chargeait  d'une  function  auxiliaire  du 
gouvernement,  ayant  alors  acquis  les  connaissances  necessaires,  je 
marcherais  dans  la  grande  voie  du  Tao  et  je  craindrais  seulement 
de  me  repandre  au  dehors." 

CHAPTER  55. 
The  wordy^,  "seal,"  in  the  heading  means  originally  "Bam- 
boo slips  in  pairs,  made  to  give  one  half  to  each  party."  Then  it 
means  "a  seal  in  two  pieces  which  when  joined  proves  its  gen- 
uineness by  matching."  In  their  sense  it  is  litterally  what  the 
Greeks  called  av/ul3o?Mv,  a  "symbol"  (from  cw,  "  together,"  and 
(SaXTielv,  "  to  throw,"  i.  e.,  "to  piece  together").     Finally  the  word 


312  lao-tze's  tao-teh-king. 

acquired  the  meaning  of  the  impression  of  a  seal,  and  the  warrant 
of  genuineness.     As  a  verb  it  means  to  testify,  to  verify. 

I. 

The  character  tsui  (35),  which  is  explained  in  the  Kanghi, 
Vol.  31,  p.  I,  as  "the  privates  of  an  infant,"  is  referred  to  in 
W.  S.D.,  p,  821,  sub  voce  ^silejt,  "shrivelled,  diminished."  The 
character  ^siiefi  is,  according  to  the  Kayighi,  another  mode  of 
writing  tsui.  Baby  boys  before  emptying  the  bladder  are  fre- 
quently troubled  with  erections,  wich  is  here  misinterpreted  as  a 
symptom  of  vigor. 

The  character  tsing  {-yj),  consisting  of  "rice"  and  "pure/ 
denotes  (i)  cleaned  rice,  then  (2)  the  essence  or  best  of  anything; 
the  spirit ;  and  lastly  (3)  the  germinating  principle,  or  the  semen 
of  the  male. 

CHAPTER  56. 

III. 

The  use  of  'rh  (5,  11,  16,  22,  26)  is  causative  and  progressive 

in  this  passage,  which  literally  means  "not  can  he  be  obtained 

and  then  thereby  be  loved  and  .  .  .  discarded."     Briefly,  "be  is 

inaccessible  to  love,  enmity,  etc." 

CHAPTER  57. 
II. 
Z/c/zV  (12-13),  "sharp  tools,  weapons."  Zz' means  also  "use- 
ful, profitable."     Legge  interprets  //  in  the  sense  of  "use"  and 
translates  "the  more  implements  to  add  to  their  profit  that  the 
people  have,  the  greater  disorder  is  there  in  the  state  and  the  clan.' 

CHAPTER  58. 
I. 
C/zz  (32),  originally  the  gable  of  a  roof,  means  "the  extreme 
the  utmost,  the  final  outcome."  Here  it  means  "the  catastrophe.' 
C7zz  (32),  "the  extreme,"  must  not  be  confounded  with  c/i'i  {^2,  i. 
22)  "  the  vital  principle  or  breath  of  life."  (See  the  author's  ' '  Chi- 
nese Philosophy,"  No.  30  of  the  "Religion  of  Science  Library,' 
p.  24  ;  or  T/ie  Mo7iist,  Vol.  VI.,  No.  2,  p.  211  ff.)  Lao-Tze  regards 
cKi  as  the  third  element  in  the  Trinity,  which  shapes  all  things. 
See  Chapter  42. 

CHAPTER  59. 
II. 
According  to  the  commentators,  kwo  chi  77111  (18-20),  "the 
mother  of  the  country,"  is  moderation. 


NOTES  AND  COMMENTS. 


313 


CHAPTER  60. 
II. 

JuHen  reads  ktvii  {7),  "ghosts,"  where  the  texts  at  my  dis- 
posal read  shan,  "gods."     See  the  words  16  and  22. 

^^  This  is  a  strange  chapter  as  it  speaks  of  ghosts  and  gods, 
who  otherwise  seem  to  find  no  room  in  the  philosophy  of  LaoTze. 
Perhaps  Lao-Tze  simply  assures  his  followers  that  so  long  as  the 
government  follows  the  great  Tao,  there  is  no  need  of  fearing  either 
ghosts  or  gods.  But  when  grievous  wrongs  are  done,  superstitions 
appear  and  ghost-stories  originate,  the  gods  are  said  to  curse  the 
people,  while  the  sages  utter  prophecies  of  ill  omen  and  lamenta- 
tion. 

CHAPTER  61. 
II. 

Some  commentators  understand  ts'il  (29)  here  as  passive,  "a 
small  country  by  lowering  itself  to  a  great  country  is  taken  by  the 
great  country.  But  is  this  interpretation  tenable  ?  If  great  coun- 
tries take  small  countries  by  stooping,  and  small  countries  are  con- 
quered by  stooping,  where  is  Lao-Tze's  lesson  about  humility  ? 

.^"  States  in  a  federative  empire,  such  as  was  the  Chinese  em- 
pire in  the  days  of  Lao-Tze,  grow  powerful  when  they  serve  the 
common  interests  of  the  whole  nation.  It  would  be  as  impossible 
for  great  rivers  to  flow  in  high  mountains  as  for  great  states  not  to  be 
subservient  to  the  universal  needs  of  the  people.  Streams  become 
naturally  great  when  they  flow  in  the  lowlands  where  they  will  re- 
ceive all  the  other  rivers  as  tributaries.  The  largest  states  are 
not  always  the  greatest  states.  A  state  acquires  and  retains  the 
leadership  not  by  oppressing  the  other  states,  but  by  humbly  serv- 
ing them,  by  flowing  lower  than  they.  This  truth  has  been  preached 
by  Christ  when  he  said:  "  Whosoever  will  be  great  among  you, 
let  him  be  your  minister  ;  and  whosoever  will  be  chief  among  you, 
let  him  be  your  servant."  An  instance  in  the  history  of  China  that 
illustrates  Lao-Tze's  doctrine,  which  at  first  sight  appears  as  para- 
doxical as  all  his  other  teachings,  is  the  ascendancy  of  the  House 
of  Cho,  which  under  the  humble  but  courageous  Wu  Wang  suc- 
ceeded the  Shang  Dynasty,  whose  last  emperor,  Chow  Sin  (f  1122 
B.  C.)  received  the  posthumous  title  Show,  the  abandoned  tyrant. 
Other  instances  in  history  are  the  rise  of  Athens  in  Greece  and  of 
Prussia  in  Germany.  Athens's  ascendancy  began  when,  in  patriotic 


314  lao-tze's  tao-teh-king. 

self-sacrifice,  it  served  the  cause  of  Greece,  viz.,  of  all  the  Greek 
states  ;  and  its  decay  sets  in  with  the  oppressions  of  the  Athenian 
confederates,  i.  e.,  when  Athens  ceased  to  serve  and  began  to  use 
the  resources  of  the  Ionian  confederacy  for  its  own  home  interests. 

Some  commentators  who  find  a  contradiction  in  the  passage 
that  even  the  smaller  states  can  conquer  the  great  states  by  stoop- 
ing (viz.,  by  serving  the  interests  of  the  whole  empire)  translate 
the  second  kivo  (in  ii.  31)  not  as  the  first  kzvo  (in  ii.  17)  by  "  they 
conquer, "  but  by  the  passive  form  "they  are  conquered."  It  is 
not  probable  that  Lao-Tze  should  have  used  in  the  same  chapter 
and  in  the  same  passage  one  and  the  same  word  in  exactly  the  op- 
posite sense. 

in. 

This  passage  reads  literally:  "  The  one  is  low  (i.  e.,  he  stoops) 
to  conquer,  the  other  is  low  and  conquers."  Chalmers  and  Harlez 
accept  this  to  be  the  sense  of  the  passage.  There  is  no  reason, 
when  the  chapter  is  viewed  in  the  light  in  which  we  interpret  it,  to 
put  another  meaning  into  the  sentence.  Julien  translates  :  "C'est 
pourquoi  les  uns  s'abaissent  pour  recevoir,  les  autres  s'abaissent 
pour  6tre  re^us."  He  follows  Sin-Kie-Fou  who  says  that  its'il 
(4-5)  "to  conquer,"  and  'rh  ts'ii  (8-9)  "  to  be  conquered."  Strauss 
follows  Julien.  Legge  interprets  the  former  ts'ii  in  the  sense  of 
gaining  power,  the  latter  in  the  sense  of  gaining  adherents.  He 
translates:  "  In  the  one  case  the  abasement  leads  to  gaining  ad- 
herents, in  the  other  case  to  procuring  favor."  This  implies  a  con- 
trast between  "gaining  adherents"  and  "gaining  favor,'  which  if 
it  had  been  intended  would  have  been  expressed  by  different  words. 
The  contrast  lies  in  the  words  Ma  i  (3-4)  and  hia  '7'h  (7-8),  which 
means  "it  is  low  through,"  or  "for  the  purpose  of,"  and  "it  is 
low  and,"  etc. 

CHAPTER  62. 

IV. 

Kung  (3)  means  "clasping  the  hands  over  the  breast,  or  hold- 
ing reverently  with  both  hands  ;  bowing." 

When  speaking  to  the  emperor,  imperial  ministers  of  China 
hold  a  large  jade  tablet  before  their  mouths  lest  their  breath  should 
touch  the  son  of  heaven.  Thus  the  phrase  "  holding  in  both  arms 
for  screening  "  means  being  an  imperial  minister.  Professor  Legge's 
translation  of  this  passage  is  hardly  tenable. 


NOTES  AND  COMMENTS.  315 

V. 

The  word  <:/ze  (8),  "that  or  the  one,"  changes  the  whole  pre- 
ceding sentence  into  a  noun.  In  a  literal  English  translation  we 
should  change  the  order  of  the  words  and  read  :  "What  (9)  indeed 
(10)  is  the  where-  (3)  for  [viz.,  the  reason]  of  (2)  the  ancients  (i) 
that  (8)  they  esteemed  (5)  this  (6)  reason  (7)." 

In  the  place  oi  yueh  (12),  "say,"  Julien  reads  j'V//,  "day" 
[W.  S.  D.,  p.  293),  and  translates,  "without  seeking  it  the  whole 
day." 

CHAPTER  63. 
I. 
Julien  interprets  the  words  ta  siao  to  shao  (10-13)  ^s  nouns, 
"  the  great,  the  small,  the  much,  the  little,"  and  supplies  the  words 
"  are  the  same  to  the  sage." 

CHAPTER  64 

Julien  XQ-aAs  fang ,  "  arrest,"  where  we  read  zvet  (18),  "to  do, 
to  manage,"  and  translates  "Arretez  le  mal  avant  qu'il  n'existe." 

Ho ;pao  chi  mu  (28-31)  means  "a  tree  which  is  so  stout  that  it 
can  only  be  embraced  with  both  arms.  Z^''^'"  means  "together,  in 
union,  a  pair, "^«o  means  "to  embrace,  to  hold,  to  grasp." 

Tsu  hia  (50-51),  "the  underpart  of  the  foot,"  means  "the 
space  underneath  the  foot,  or  a  foot  measure. 

III. 

The  word /■/<  (17),  "he  returns  to,"  is  conceived  by  Julien  to 
mean  "  he  opposes,"  and  kzvo  (22)  as  "  transgression."  He  trans- 
lates the  passage  "  il  se  preserve  des  fautes  des  autres  hommes." 

CHAPTER  65, 
II. 
Ch'ie  shih  (29-30  and  33-34),  "  standard,  or  model,"  is  a  com- 
pound of  which  both  parts  mean  pattern.  C/;'// originally  signifies 
a  peculiarly  graceful  tree,  and  shih  is  a  form  or  rule  set  up  for 
imitation.  The  ch'ie-ixee  was  planted  upon  the  grave  of  Con- 
fucius in  honor  of  the  great  teacher  whom  the  Chinese  as  a  na- 
tion, represented  by  both  the  government  and  the  schools,  officially 
worship  as  their  highest  ideal  of  propriety  and  morality. 


3i6  lao-tze's  tao-teh-king. 

III. 

Julien  reads  the  last  sentence  *'  nai  cM  ta  s7iun,  omitting  yil 
(13),  "to,  "and  adding  at  the  beginning  of  the  sentence  jaw /<f(?w.. 
"afterwards"  (see  W.  S.  D.,  pp.  285  and  175),  viz.,  "apres  qu'on 
a  acquis  cette  vertu."  The  word  shu7i  means  "  to  follow,  to  be  a 
disciple,  to  obey."  The  interpretation  followership,  in  the  sense  of 
recognition,  seems  both  probable  and  appropriate.  Julien  explains 
the  word  as  submission,  which  of  course  the  word  means  in  the 
above  sense,  and  believes  the  passage  means  that  it  will  make  peo- 
ple submissive,  which  will  bring  about  a  general  peace.  Accord 
ingly  he  translates  the  sentence  :  "  Par  elle  on  parvient  a  procurer 
une  paix  generale," 

CHAPTER  66. 
I. 
The  word  cJie  {10),  "the  ones,"  here  again,  as  usually,  sums 
up  the  whole  sentence  and  changes  it  into  a  noun. 

CHAPTER  67. 
I. 

^^^  This  passage  is  difficult  because  the  sense  remains  doubt- 
ful. Some  commentators  make  a  stop  between /a  (6),  "great,"  and 
sz'  (7),  "resemble,"  others  construe  ta  as  an  adverb,  "greatly," 
belonging  to  sz' ,  "resemble."  According  to  the  former  view  we 
should  translate  :  "  In  the  world  all  say,  I  greatly  resemble  the  un- 
likely; "  according  to  the  latter  :  "In  the  world  all  call  me  great ; 
[but]  I  resemble  the  unlikely."  The  latter  does  not  seem  to  agree 
with  Lao-Tze's  modesty  ;  but  if  we  consider  that  Confucius  un- 
dertook a  long  journey  to  see  the  philosopher  of  Cho,  we  must  con- 
clude that  he  was  indeed  famous  all  over  China,  and  the  present 
proposition  may  be  a  mere  statement  of  fact.  Lao-Tze  may  have 
heard  the  people  call  him  great  until  he  grew  sick  of  it  and  resented 
it  by  calling  attention  to  his  awkwardness.  We  must  bear  in  mind 
that  while  Lao-Tze  was  modest  and  unassuming,  he  was  at  the 
same  time  conscious  of  the  grandeur  of  the  Tao  which  he  repre- 
sented in  his  philosophising.  Therefore  we  interpret  w^<?  (5),  "I 
or  me,"  in  the  sense  of  "  I  as  a  philosopher,"  or  briefly  "my  phi- 
losophy, my  Tao." 

The  word  siao  (9)  means  literally  "  to  resemble,  to  be  like  ;  " 
and/zf  siao  accordingly  means  "the  unlike."  Following  Su-Ch6h 
(or,  as  the  French  sinologue  spells  his  name,  Sou-tseu-yeou)  Julien 


NOTES  AND  COMMENTS.  317 

transliterates  the  word  by  ' '  non-semblahle,  c'est  a  dire  different 
des  etres,  des  creatures";  but  in  the  text  he  translates  it  "stupid." 
As  in  English,  the  words  "likely"  and  "unlikely"  possess  the 
sense  which  according  to  the  context  the  Chinese  words  siao  and 
fn  siao  must  have,  we  have  retained  this  most  literal  translation 
in  the  text. 

Wang  Pi  reads  tao  between  ng^o  (5)  and  ta  (6),  an  addition 
which  naturally  suggested  itself.  The  Ho  Shang  Kung  text  reads 
simply  «^o.     Julien  places  a  period  after  ^a  (6),  "great." 

II. 

7^^  In  the  first  sentence  of  the  chapter  the  text  reads  unequiv- 
ocally 7igo  (i.  5),  "I,  me,  or  mine,"  but  in  the  second  sentence  the 
text  reads  chi  (ii.  12),  "  he,  him,  or  his,"  etc.,  which  is  rarely,  and 
only  under  exceptional  conditions,  used  as  a  pronoun  for  the  first 
person.  This  is  the  reason  why  it  seemed  more  appropriate  to 
change  the  subject.  While  the  first  sentence  starts  with  a  state- 
ment made  personally  by  Lao-Tze  of  himself,  he  at  once  general- 
ises the  idea  and  continues  in  the  third  person. 

The  position  of  the  subject  after  the  predicate  is  unusual,  per- 
haps for  the  purpose  of  emphasising  the  word  5Z  (13),  "medioc- 
rity." 

III. 

71^"  The  word  fao  (5),  "  treasure,"  means  here  moral  char- 
acter and  we  might  translate  the  title  by  "  the  three  virtues  which 
constitute  a  man's  worth." 

CHAPTER  68. 

I. 
Shi  or  sz'  (3)  means  now  "  a  literary  man,"  but  in  early  times 
it  meant  "a  warrior,"  "a  military  leader,"  "a  general,"  in  which 
sense  it  is  also  used  in  the  Chinese  chess  for  the  figures  that  repre- 
sent tsiayig,  our  bishops,  or  the  two  advisers  of  the  general,  our 
king.     See  Williams,  The  Middle  Kiyigdom,  I.,  pp.  827-828. 

CHAPTER  69. 
I. 
Plaenckner  explains  host  as  aggressor  and  guest  as  one  who 
takes  the  defence. 

Plaenckner  ridicules  Julien  for  making  a  coward  of  Lao-Tze 
and  construes  the  sentence  as  follows  :  "  I  do  not  think  of  allowing 


3i8  lao-tze's  tao-teh-king. 

myself  to  be  thrown  back  a  whole  foot  if  I  have  gained  an  inch." 
Plaenckner  may  be  a  better  soldier  than  Stanislas  Julien,  but  the 
French  professor  probably  understands  Lao-Tze  better  than  the 
German  baron. 

II. 

Hing  zuu  hing  (3-5),  "proceeding  without  proceeding,"  is 
analogous  to  zvei  zvu  zvei,  "acting  non-action."  It  is  difficult  to 
understand  how  other  translators  could  miss  the  sense  which  is 
quite  clear.  Julien  translates:  "  C'est  ce  qui  s'appelle  n'avoir  pas 
de  rang  a  suivre,"  and  Legge  translates  "Marshalling  the  ranks 
where  there  are  no  ranks." 

^^"  "By  ;pao  {26),  "  treasure,"  Lao-Tze  means,  as  indicated  in 
Chapter  67,  "  moral  worth  ";  and  a  man's  moral  worth  is  consti- 
tuted first  of  compassion ;  hence  it  is  said  in  the  next  paragraph, 
that  of  two  armies  the  tenderer  one  will  conquer,  because  its  moral 
worth  is  superior  to  the  other  one. 


ICang pmg  (2-3)  means  "  well-matched,"  i.  e.,  equal  in  phys- 
ical strength. 

CHAPTER  70. 
II. 

^^^  Lao-Tze  speaks  of  the  Tao  as  tsung  (ii),  "ancestor," 
and  chiim  (14),  "master,"  meaning  that  it  is  the  origin  and  ulti- 
mate authority  of  his  words  and  deeds.  How  easily  abstract  ideas 
are  personified !  If  Lao-Tze,  who  otherwise  is  so  explicit  in  his 
views  of  the  abstract  nature  of  Reason,  personifies  the  Tao,  how 
natural  does  it  appear  to  be  that  the  idea  of  God  has  been  personi- 
fied among  Jews  and  Christians, 

The  problem  of  the  idea  of  God  lies  at  the  bottom  of  all  the 
difficulties  which  at  the  present  day  render  religious  dogmas  objec- 
tionable to  those  who  are  trained  in  the  school  of  science.  In  the 
face  of  the  fact  that  the  laws  of  nature  are  eternal  and  uncreated 
— a  truth  which  is  universally  accepted  by  all  scientists  and  phi- 
losophers of  any  standing,  we  can  no  longer  maintain  the  old  view 
that  God  is  an  individual  mind,  a  huge  ego-consciousness,  a  per- 
sonal being  who  thinks  in  syllogisms  as  we  do  and  arrives  at  deci- 
sions after  having  taken  counsel  in  his  thoughts.  If  the  old  an- 
thropotheism  alone  be  the  allowable  definition  of  God,  the  spirit 
of  science  must  frankly  be  regarded  as  atheistic.    But  is  God  truly 


NOTES  AND  COMMENTS.  319 

an  individual  being  ?  We  grant  that  the  nature  of  God  must  be 
recognised  in  his  works.  God,  in  a  certain  sense,  must  be  like  his 
creatures  ;  but  certainly  he  is  not  like  his  creatures  by  being  a 
creature  himself,  i.  e.,  he  can  be  a  concrete,  limited  being  that  is 
only  here  and  not  there,  that  thinks  and  wills  different  things  at 
different  times.  If  he  were  an  individual  being,  he  would  not  be 
God.  If  he  were  concrete,  he  could  not  be  the  allhood,  the  omni- 
presence, the  universality,  the  eternity  of  existence.  God  has  nat- 
urally been  represented  as  a  man,  as  a  king,  as  a  father ;  but  he  is 
not  a  human  being,  not  a  monarch,  not  a  parent  in  a  literal  sense. 
All  these  terms  are  figures  of  speech,  parables,  symbols.  On  the 
other  hand  God  is  not  an  indefinite  generality.  He  is  not  concrete, 
but  he  is  definite.  He  is  that  which  determines  all  definiteness  in 
the  word.  He  is  the  character  of  the  cosmic  order  with  its  eternal 
laws.  Thus  he  is  distinct  from  nature  and  yet  in  nature.  He  is 
supernatural,  because  the  eternal  laws  are  applicable  not  only  to 
this  actual  world,  but  to  any  possible  world.  This  view  which  is 
the  old  theism  purified  of  its  anthropomorphism,  may  be  called 
nomotheism,  as  it  identifies  God  with  the  eternal  and  immutable 
vofiog,  the  norm  of  both  rationality  and  existence,  of  thinking  and 
being,  avoids  the  errors  of  both  the  old  deism  and  the  old  panthe- 
ism ;  it  is  radical  in  its  admissions  to  the  most  radical  free  thought 
and  at  the  same  time  conservative  in  explaining  the  significance  of 

the  traditional  dogmas. 

III. 

Wool  is  worn  by  the  common  people.     The  rich,  in  China, 
dress  in  silk. 

CHAPTER  71. 

I. 
^^^  Ping  (8),  "  malady,"  is  in  this  chapter  used  in  two  senses 
which  in  Chinese  almost  correspond  to  a  similar  use  of  "  sick"  in 
English,  but  the  Chinese  mean  by  "being  sick  of  a  thing"  being 
grieved  at  it,  rather  than  loathing  it. 

CHAPTER  72. 
Wei  (4),  "the  awe-inspiring,"  or  "the  authoritative,"  is  a 
common  term  to  denote  majesty.  The  commentator  Tsiao-Hong 
(as  quoted  by  Julien)  says  that  uuei,  "majesty,"  and  its  homophone 
^ueiy  "  fear,"  were  interchangeably  used.  Compare  also  the  K'ayig- 
hi  on  the  subject. 


320  lao-tze's  tao-teh-king. 

CHAPTER  73. 
IV. 

The  character  cKen  (19),  "slow,"  "lenient,"  "patient,"  is 
missing  in  Williams's  Syllabic  Dictionary.  It  is  found  in  the 
Kanghi,  Vol.  XXVII.,  p.  -2b. 

V. 

This  passage  reminds  us  of  the  Greek  proverb  oi/;f  i^ewv  olkovci 
uv7.oi,  a?Jovai  de  /leTrrd.  (Sextus  Empiricus,  adv.  math.,  ed.  Bekker 
p.  665.)     Friedrich  von  Logau  utilised  the  idea  in  a  Sitingedicht . 
*'  Gottes  Miihlen  mahlen  langsam, 
Mahlen  aber  trefflich  klein. 
Ob  aus  Langmuth  er  sich  saumet, 
Bringt  mit  Scharf  er  alles  ein." 

Logan's  lines  were  translated  by  Longfellow  : 

"  Though  the  mills  of  God  grind  slowly 
Yet  they  grind  exceeding  small. 
Though  with  patience  he  stands  waiting, 
With  exactness  grinds  he  all." 

CHAPTER  74. 

Sie  Hoei,  in  comment  on  this  passage,  tells  the  following  inci- 
dent, which  is  reported  by  St.  Julien,  pp.  276-277  : 

"  L'empereur  Thai-tsou-hoang-ti  (fondateur  de  la  dynastie  des 
Ming,  qui  monta  sur  le  trone  en  1368)  s'exprime  ainsi  dans  sa  pre- 
face sur  le  Tao-te-king :  Depuis  le  commencement  de  mon  regne, 
je  n'avais  pas  encore  appris  a  connaitre  la  voie  (la  regie  de  con- 
duite)  des  sages  rois  de  I'antiquit^.  J'interrogeai  la-dessus  les 
hommes,  et  tons  pretendirent  me  la  montrer.  Un  jour  que  j'es- 
sayais  de  parcourir  une  multitude  de  livres,  je  rencontrai  le  Tao- 
te-king.  J'en  trouvai  le  style  simple  et  les  pensees  profondes.  Au 
bout  de  quelque  temps  je  tombai  sur  ce  passage  du  texte  :  '  Lors- 
que  le  peuple  ne  craint  pas  la  m.ort,  comment  I'effrayer  par  la  me- 
nace de  la  mort  ? ' 

"A  cette  epoque-la  I'empire  ne  faisait  que  commencer  a  se 
pacifier ;  le  peuple  etait  obstine  (dans  le  mal)  et  les  magistrats 
etaient  corrompus.  Quoique  chaque  matin  dix  hommes  fussent 
executes  sur  la  place  publique,  le  soir  il  y  en  avait  cent  autres  qui 
commettaient  les  memes  crimes.  Cela  ne  justifiait-il  pas  la  pensee 
de  Lao-tseu  ?  Des  ce  moment  je  cessai  d  infliger  la  peine  capitale ; 
je  me  contentai  d'emprisonner  les  coupables  et  de  leur  imposer  des 


NOTES  AND  COMMENTS.  321 

corv^es.  En  moins  d'un  an  mon  coeur  fut  soulage  Je  reconnus 
alors  que  ce  livre  est  la  racine  parfaite  de  toutes  choses,  le  maitre 
snblime  des  rois  et  le  tresor  inestimable  des  peuples  !  " 

I. 

Ck'i  {ig),  "extraordinary,"  "unusual,"  "innovations,"  means 
here  revolution. 

CHAPTER  76. 
III. 

Kun^  (11)  means  literally  "altogether"  {IV.  S.  D.,  p.  464)  and 
maybe  translated  (as  the  German  alle)  by  "it  is  gone,"  "finished," 
or  "doomed."  It  is  difficult  to  say  how  Legge  can  translate  the 
tree  "will  fill  the  outstretched  arms  (and  thereby  invites  the  fel- 
ler ").  Did  he  perhaps  read  kiaig,  the  homophonous  compound 
of  radical  32  with  kting,  "all,"  which  means  "to  hold  or  take 
with  both  hands "  (see  W.  S.  D. ,  p.  463 ;  see  also  Chapter  62, 
iv.  3),  or  did  he  try  to  interpret  the  latter  by  the  former  ? 

CHAPTER  77. 
I. 
^^"  While  the  first  sentence  is  almost  literally  like  Christ's 
doctrine,  "Whosoever  shall  exalt  himself  shall  be  abased,"  the  sec- 
ond sentence  is  the  reverse  of  the  New  Testament  teaching,  that, 
"Whoever  hath,  to  him  shall  be  given,  and  he  shall  have  abund- 
ance ;  but  whosoever  hath  not,  from  him  shall  be  taken  away  even 


that  he  hath." 

(Math.  13,  12.) 

Hien  (18), 

IV. 

"virtue,"  "talent,"  "excellence";  taking  the  next 

rank  to  shang, 

"holiness,"  or  "  saintliness  "  of  the  sage.     See  IV. 

S.  D.,  p.  197. 

CHAPTER  78. 
II. 

These  remarkable  verses  are  perhaps  an  echo  of  the  le- 
gend of  Ti  Shun,  which  are  recorded  in  the  Shu-King,  Book  II. 
{S.  B.  0/ the  E.,  Vol.  III.,  p.  54),  where  we  read:  "In  the  early 
time  of  the  Ti  when  he  was  living  by  mount  Li,  he  went  into  the 
fields  and  daily  cried  with  tears  to  compassionate  heaven  and  to  his 
parents,  taking  to  himself  all  guilt  and  charging  himself  with  the 
wickedness" — viz.,  of  all. 


322  lau-tze's  tao-teh-king. 

She  ts'ih  (11-12)  is  the  oflBcial  grain-sacrifice  annually  offered 
as  a  Thanksgiving.  She  originally  means  "  the  gods  of  the  earth," 
then  the  altar  of  a  tutelary  god  (see  IV.  S.  D.,  p.  748),  and  ts'ih 
means  "  millet,"  which  is  one  of  the  commonest  cereals  in  China. 
(W.  S.  D.,  p.  987.) 

CHAPTER  79. 
I. 

J^*"  Contracts  were  written  on  two  bamboo  slips  which  fitted 
together,  the  left  one  containing  the  debit  or  obligations,  the  right 
one  containing  the  credit  or  dues. 

The  word  ch'eh  (31)  means  now  (see  W.  S.  D.,  p.  42)  "pene- 
trating," "perspicacious";  but  during  the  Cho  dynasty  it  meant 
'  a  tithe  "  or  anything  that  can  be  taken  with  the  assistance  of  the 
bailiff. 

CHAPTER  80. 

^^"  Plaenckner  construes  shi yiu  (5-6),  "let  there  be  .  .  .  ," 
rh  (12)  pu  (13),  "but  .  ,  .  not,"  in  the  sense  "If  they  had,  .  .  . 
they  would  not."  He  interprets  the  chapter  to  mean  :  "  In  a  small 
country  there  are  always  a  few  people  who,  if  they  had  the  wealth 
of  princes,  would  not  use  it ;  if  they  had  ships,  they  would  not 
be  able  to  steer  them  ;  if  science  returned,  they  would  be  satisfied 
with  knotted  cords.  They  are  satisfied  with  eating  and  drinking, 
etc.  .  .  .  Indeed  there  are  neighbors  who  never  take  notice  of  each 
other,  etc."  If  philological  considerations  permit  this  construction, 
it  becomes  highly  improbable  for  internal  reasons.  Herr  von 
Plaenckner  translates  as  he,  a  child  of  the  nineteenth  century, 
would  have  Lao-Tze  think  and  write  ;  but  he  forgets  that  Lao-Tze 
had  as  strong  a  belief  in  the  pristine  innocence  and  virtuous  sim- 
plicity of  man  as  our  grandfathers  had  in  the  story  of  the  Garden 
of  Eden,  and  believes  that  the  pristine  goodness  and  happiness 
could  have  been  preserved  if  but  the  pristine  simplicity  of  life  had 
been  retained. 

Shih  (7),  composed  of  man  and  ten,  means  "  a  file  of  ten  sol- 
diers"; and  shih  ch'dng  ''  z.  corporal,"  "a  decurion."  (See  W. 
S.  D.,  p.  768.)  In  the  same  way  foh  (8),  composed  of  man  and 
hundred,  means  (i)  a  hundred  men,  then  (2)  the  leader  of  a  hundred 
men,  or  a  centurio.  (See  W.  S.  D.,  p.  707.)  Stanislas  Julien 
reads  in  place  oi  poh  its  homophone /o/z  which  is  composed  of  man 
and  white  and  means  "  a  father's  eldest  brother,"  "  a  senior,"  "  a 


NOTES  AND  COMMENTS. 


323 


man  of  rank."  "a  chief."     Judging  from  his  translation  it  appears 
that  Strauss  adopts  the  same  reading. 

Tm-  The  method  of  writing  with  knotted  cords  {cliieh  shing, 
42-43)  is  very  ancient  and  must  have  been  common  to  all  the  races 
of  the  world  at  an  early  period  of  civilisation.     It  is  mentioned  in 
Herodotus  that  the  Persian  king  handed  a  thong  with  sixty  knots, 
to  be  used  as  a  calendar  for 
two  months,  to  the  lonians 
whom    he   appointed   guar- 
dians of  a  bridge  over  the 
Danube.      The    South    Sea 
Islanders  keep  their  records 
with  the  assistance  of  knot- 
ted   Pandanus    leaves    and 
cocoanut  fibres,  which  also 
serve  the  purpose  of  divina- 
tion. Ratzel  mentions  in  his 
History  of  MankiJid,  I.,  p. 
199,  that  chiefs  use  them  for 
memoranda    to   assist   their 
memory     and     wear    them 
round  their  neck.   The  same 
method  of  writing  has  been 
developed  among  the  Peru- 
vians of  South  America  to  a 
considerable    extent    where 
such  records  of  knotted  cords  are  called  quipu.    There  are  a  great 
number  of  Peruvian  quipu  extant,  but  the  key  to  their  significance 
is  lost.     We  only  know  that  various  colors  of  the  threads  were 
employed  to  denote  various  tribes,  and  also  various  commodities 
which  had  to  be  delivered  as  tribute.     As  numbers  the  knots  de- 
noted units  or  tens  according  to  the  position  of  the  cord.     Nor  can 
there  be  any  doubt  about  it  that  peculiar  twists  had  their  special 
significance. 


Quipu  or  Knotted  Cords  from  Peru. 


INDEX 


This  index,  while  serviceable  for  general  purposes,  is  intended 
to  be  of  special  assistance  to  readers  who  intend  to  study  the  orig- 
inal text.  It  will  be  noticed  that  the  Tao-Teh-Khig  is  rich  in 
synonyms  of  Lao-Tze's  favorite  ideas.  There  are  6  ways  of  ex- 
pressing the  idea  of  life  everlasting  (see  Immot'ialUy),  9  for  peace 
of  soul  (see  Rest),  4  for  child,  4  for  emptiness,  5  for  returning  or 
going  home,  5  for  simplicity,  3  for  purity,  3  for  form,  and  4  for 
that  delicate  suppleness  which  is  a  symptom  of  growth  and  vitality, 
causing  the  weak  to  conquer  the  strong. 


INDEX. 


[The  figures  in  parentheses  indicate  the  chapter,  section,  and 
place  of  the  Chinese  words ;  while  all  the  other  figures  refer  to  the 
pages  of  the  present  edition.] 


Absolute,  III,  302. 

=  %^  zt'u  c/it,  lit.  "without 

limit"  (28,  ii.  22-23),  190. 
Abundance,  135,  136. 

=  "^^  y^^  y^i  (77.  i-  17-18. 

etc.),  267,  268. 
Acquires,  he,  by  giving,  138. 
Act  but  not  to  strive,  138. 
=  ^  f?U  ^  ^    zvet  'rk  fu 

Chang  (81,  ii.  30-33),  274. 
Adrift,  107. 
Agnosticism,  292. 
Ahura  Mazda,  10. 
Alexander,  G.  G.,  45,  300. 
Ancestor,  16,  133,  285,  318. 
=  ^  tsimg  (70,  ii.  11),  259; 

the  Tao  as  the,  16,  (4,  i.  15) 

153,  translated  "father,"  99. 
Angelus  Silesius,  25. 
Apostle,  21. 
Archfather,    16.     (Cf.    "father 

of  the  ten  thousand  things," 

99) 
Aristotelian,  302. 
Athens,  313. 
Atman,  307. 


Attachment  (literally  residing 
in,  or  dwelling  on),  100,  109, 
113,  136.  (Cf.  "calmly  he 
sits." 

=  ^  ch'u  (8,  ii.  I,  translated 
"dwells  in";  24,  ii.  19;  31, 
i.  17,  translated  "does  [not] 
rely  on";  77,  iv.  13,  trans- 
lated "does  [not]  linger 
upon"),  157,  183,  195,  269. 

Augustine,  St.,  295. 

Author  of  all  transformations, 
the  Tao  as  the,  16. 

Babe.     (See  "child.") 

Backbone,    98,     285.     (Cf. 
"  bone.") 

Bad,  121.  In  Chinese:  "not- 
good"  (49,  ii.  6-7),  222. 

Badness,  98.  In  Chinese  :  "not- 
goodness"  (2,  ii.  8-9),  149. 

Baggage  waggon,  119,  301. 

=  ^  ^  tsz'  chung  (26,  ii.  10- 
II),  186. 

Beauty,  97. 

=  H  mei  (2,  i.  5,  8),  149. 


328 


LAO-TZE'S  TAO-TEH-KING. 


Beginning,  113. 

Bellows,  99. 

—  ^  ^  t'oyoh  (5,  iii.  7-8)  154. 

Benevolence,  99,  116. 

=  ^  jdn  {5,  i.  4,  etc.;  38,  i. 
35,  etc.),  153,  154,  206,   207. 

Bible,  21. 

Bodhi,  ^^,   10. 

Bodiless,  103,  (Cf.  "incorpo- 
real" and  "immaterial.") 

=  tSf  zf//(i4,  i.  21),  165. 

Body,  102,  105. 

=  %  shcifi  (13,  i.  9,  etc.;  16, 
iii,  20),  163,  164,  171. 

Bone  {kuJi,  3,  ii.  18),  152;  trans- 
lated ' '  backbone,"  98. 

Bose,  Du,  Rev.  Hampden  C, 
40,  41. 

"Bovi,  135. 

=   1^  ktaig^  (77,  i.  7),  267. 

Brabm,  Tao  and,  8. 

Brahmanism,  308. 

Breath,  119. 

=  ^  Mentioned  three  times  in 
the  Chinese  text :  (S.M.Ch., 
vii.  5  ;  10,  i.  10  ;  42,  i.  22), 
143,  159,  214  ;  translated 
"airs,"  95;  "vitality,"  loi; 
and  "breath  of  life,"  119. 

Buddha,  3,  7,  278 ;  and  Lao- 
Tze,  39. 


Calm.     (See  "rest.") 
Calmly  he  sits,  no. 
Candlin,  Rev.  George  T.,  46,  48, 
Canon  (King),  38,  281. 
Capital,  III. 
Carpenter,  134. 

=  l£  tsiarig   (74,   i.  45,   etc.), 
264. 


Carriage,  117,  306.  (See  "char- 
iot.") 

Causa  sin',  Spinoza's,  12. 

Celebrations,  124. 

=  ^  )PB  ise'  sz'  (54,  ii.  3-4), 
230. 

Chalmers,  44,  45,  293,  298,  300, 
304,  305,  310,  311,  314. 

Change,  126. 

Chang-Liang,  39. 

Chariot,  117,  306-307. 

=  ^  c7i'e  (39,  V.  4,  etc.),  21 1. 
In  another  place  (11,  i.  11) 
this  same  word  is  translated 
"  wheel,"  loi. 

Chariots,  ten  thousand,  no. 

Chen-Tsai(i.e.,  True  Ruler),  16. 

Chih,  the  extreme.  (Cf.  "per- 
fection.") 

Ch'i  (also  transcribed  Chih),  the 
robber,  22,  36,  37,  308,  312. 

Ch'i,  the  vital  principle ;  also 
transcribed  k'i.  (See  breath. ) 

Chief  vessels,  131. 

Child,    has    several    Chinese 
equivalents  : 

=  ^-^  ch'ih  tsz'  (55,  i.  7-8), 
232,  312;  translated  "little 
child,"  124. 

=  ■{%  hai  (20,  iii.  39  ;  49.  iii. 
24),  175,  228.  In  English : 
106,  122. 

=  ^  tsz'  (52,  i.  17,  etc.),  227. 
In  English  :  123. 

=^  ^  Sty^f^sr  '^^  (10.  i-  M-15; 

20,  iii.  35-36 ;  28,  i.  22-23), 
i59>  i75i  190;  translated 
"  [become  like  a]  little 
child,"  loi  ;  "a  babe  [that 
does  not  yet  smile],"  106;  "a 
child's  estate,"  in. 


INDEX. 


329 


Children,   treats  as  {hai),  122, 

223, 
Cho,  95. 

Chords,  knotted,  137,  323. 
Christ,  3,  7,  15,  313. 
Ch'u-Jhren,  4,  95. 
Chwang-Tze,  7,   12-16,   19,   22, 

27.  36.  37.  38. 
Classic  {^n2§-),  38,  281. 
Clear.     (See  "pure.") 
Colorless,  103. 
=  %  2  (14,  i.  7),  165. 
Commoners,  117. 
Compassion,  131,  132. 
=  "^ts'z'  (60,  iii.   12,  etc.), 

254.  255- 

Completeth,  it,  136. 

=  Wi  fic  (77.  ii-  8),  268. 

Completion,  104.  (See  "perfec- 
tion." 

Confucius,  34,  35-38,  95,  96, 
279,  280,  298,  306,  315,  316. 

Contentment  (sufificiency),  120, 
121.     (See  "  Rest.") 

=  ^  tsti  (44,  iii.  2  ;  46,  ii.  13, 
etc.),  217,  219. 

Cosmic  order  (literally  "  admin- 
istration "),  113. 

=  ^1  chi  (32,  ii.  2),  198. 

Cosmos,  282. 

Crafty,  the,  98. 

==  ^'D^  chi  chi  (3,  V.  lo-ii), 
152;  translated  "one  who 
knows,"  114,  125;  (33,  i.  6-7; 
56.  i.  1-2),  199,  234  ;  trans- 
lated "the  wise,"  138;  (81, 
i.  17-18),  274. 

Curse,  136. 

^^^  ^  Si^  fu  siang,  lit.  "  un- 
bliss  "  (78,  ii.  17-18),  270. 


Danger,  implies  no,  105,  113, 
120,  123.  (Cf.  "immortal- 
ity") 

Death,  122,  134. 

Death-place,  310. 

Deeds,  133. 

Deficient  corresponds  to  two 
Chinese  terms : 

=  ^  ch'il,  lit.  "crooked"  (22, 
i.  I  ;  iv.  5),  178,  180.  In 
English:  108. 

^=^  ^^  ^  fu  tsu,  literally  "not 
enough"  (77,  i.  22-23,  etc.), 
268.     In  English  :   136. 

Delicate,    135,    136.     (See 
"  weak.") 

Depleteth  those  who  have  abun- 
dance, 135. 

Depth  not  obscure,  103. 

Desire,  106;  moderation  of ,  120. 

==  ^  yii  (19,  ii.  21 ;  46,  head- 
ing), 174,  218. 

Desireless,  97,  98,  114,  126. 

=  ^  ^  ivu  yii  (i,  iii.  4  ;  3,  v. 
7;  34.  ii.  15-16;  57,  ii.  27- 
28),  148,  152,  200,  237. 

Dignity   (see    ' '  baggage-wag- 
gon "),  46,  no,  301. 

Disgrace,  102.  (See  also  "hu- 
miliation.") 

=  @  Ju  (13,  i.  2,  etc.),  163. 

Divine  vessel,  112.  (See"vessel." 

=  i^  §1  shdn  ch'i  (29,  i.  17- 
18),  192. 

Douglas,  Robert  K.,  4,  5,  7,  8, 
39  footnote. 

Dreadful,  133. 

=  ^  ivei  (72,  i.  4),  260. 

Duration,  120. 

Eckhart,  Master,  24, 


330 


lao-tze's  tao-teh-king. 


Economy,  131. 

=  M  chien   (67,  iii.   15,  etc.), 

254.  255. 
Editions  of  the  Tao-Teh-King, 

42. 
Eitel,  Ernest  John,  45. 
Elixir  of  life,  39,  290. 
Empire.     (See    "world,"    tHen 

hi  a.) 
Empty,    has  several  Chinese 

equivalents  : 
=  M,  hu  (3,  iv.  7;    5,  iv.   i), 

151.  154;  translated  "he 
empties,"  98  ;  and  "empty," 
99. 

=  \^  ch'ting  (4,  i,  2  ;  45,  i.  12), 

152,  218.  In  English  :  99, 
120. 

=  W  kivatig  (15,  ii.  40),  168. 

In  English  :  104. 
=  ^  zva  (22,   i.   7),  179.     In 

English  :  108. 
Enlightened     (Enlightenment), 

104,  III,  114,  115,  123,  125. 
=  §5  mi7ig  (i6,  ii.   16 ;  23,   ii. 

15;  27,  ii.  24;  33,  i.  8;  36, 

ii.  4;  52,  iii.   15;   55,  ii.  8), 

170,  179,  188,  199,  203,  228, 

233- 
Er,  Lao-Tze's  proper  name,  3, 

8,95- 
Essence  (spirit),  107, 
=  ^  tsing  (21,  i.  38,  etc.),  178. 
Eternal,  104,  125. 
=  {fi  ch'a?ig  (16,   ii.    12,   etc.; 

55.  ii-  4).  170,  233. 
Eternal  Reason,  97, 
=  i?i  ^  cJi'ang  tao  (i,   i.   5- 

6),  147- 
Evil,  104.     (Cf.  "bad.") 
=  pill  Jnung,  (16,  ii.  22),  170. 


Executioner.  134. 

=  p]  1^  ^  5^'  sha  ch^  (74,  i. 
31-33,  etc.),  264. 

Extreme,  the.  (See  "perfec- 
tion," and  "absolute.") 

External,  116. 

=  ^  i^o  (38,  V.  12),  207. 

Faith,  105,  109,  116,  122. 
=  js  si7i  (17,  ii.  2,  etc.;  23,  iii. 
28,  etc.;  38,  iv.  5;  49,  iv.  15, 
etc.),  171,  182,  207,  222. 
Father   of  the   ten  thousand 

things,  99, 
"=  ^  ^  ^  ^   zvaji  Tviih  chi 

tsimg  (4,  i.  12-15),  152-153. 
Favor,  102. 
=  M  ch'ung   (13,    i.    I,   etc.), 

163. 
Feast,  106. 
=  >^  ^  /■«  lao,   (20,  iii.   7-8), 

175- 
Feeble,  129. 
Filial  devotion,  106. 
Fish  [yu),  115;  {sien),  127. 
=  M  sien  (60,  i.  7),  241. 
=  W*  yii  (36,  iii.  i),  203. 
Flower,  116. 
=  ^  hzaa    (38,    iv.    19,   etc.), 

207,  208. 
Forever  and  aye,  100.   (Cf.  "im- 
mortality.") 
Form,    has  several   Chinese 

equivalents  : 
=  ^'  chzvafig{i/[,  iv.  15,  etc.), 

166.     In  English  :  103. 
=  ^  ytoig  (21,  i.  4),  177.    In 

connexion  with  k'laig  teh  chi 

translated      "  vast     virtue's 

form,"  107. 
=  %  siang  (35,   i.    3  ;  41,  ii. 


INDEX. 


331 


53),  201,  213.  In  combination 
with  ta  translated  "Great 
Form,"  114,  119.  (See  also 
II,  292,  296.) 

Foundation,  119. 

^^^  ^  y^^.  lit.  "father  "(42,  iii. 
21),  215;  meaning  here  the 
[doctrine's]  father-hood,  viz. , 
its  philosophical  foundation, 
119. 

Force,  118.     (See   "function.") 

Forces,  122. 

Fourth  Gospel,  13. 

Function,  99,  loi,  132. 

=  ffl  yung  (5,  heading;  11, 
heading,  i.  13,  etc.,  here 
translated  "utility";  40, 
heading,  i.  10,  here  trans- 
lated "force";  45,  i.  6  and 
14,  here  translated  "work"; 

69,  heading),  153,  160,  161, 
211,  218,  257. 

Gabelentz,  43,  300. 

Gem  (jewel),  loi,  118,  133. 

^^  lE,  yi^J^  (9.  ii-  2;  39,  iv.  12; 

70,  iii.  15),  158,  211,  259, 
Genuine,  107,  124. 

=  ^  chan  (21,  i.  42,  here 
translated  "pure";  54,  ii. 
14),  178,  230. 

Ghost,    127. 

=  f^  kzvei  (60,  ii.  7,  etc.),  241. 

Giving,  by,  he  acquires,  138. 

God,  Tao  prior  to,  13  ;  Philo's 
conception  of ,  21;  the  Bible 
on,  21 ;  Tao  and,  16,  285, 
286.  (See  "Lord,"  "father." 
'  'Ancestor, "  and  ' '  mother. ") 

Goodness,  98,  100,  iii,  121,  137. 

=  W  shan  (2,  ii.  3,  etc.;  8,  i, 


2;  27,  i.  I,  etc.;  49,  ii.  i, 
etc.;  81,  i.  9,  etc.),  149,  156, 
187,  188,  222,  273,  274. 

=  %teh,  lit.  "virtue"  (63.  ii. 
4),  246;  translated  "good- 
ness," 129.  (See  also  "re- 
quite "  and  "virtue.") 

Gossip,  99. 

=  ^  W  ^o  yen  (5,  iv.  9-10), 
154- 

Government,  18;  administration 
of,  115.  (See  "cosmic  or- 
der." 

Grass-dogs,  286.  (See  "straw- 
dogs,  99.) 

Gravity.  (See  "baggage  wag- 
gon"), 46,  no,  301. 

Great,  reason  obliterated,  105  ; 
I  call  it  the,  109;  four  things 
are,  no;  great  rivers,  114; 
make  the  small,  129;  all  call 
me,  131. 

=  i^  ta  (18,  i.  I,  etc.;  25,  iv. 
3,  etc.;  34,  ii.  32,  etc.,  63, 
iv.  8,  etc.;  67,  i.  6),  172,  185, 
201,  247,  254. 

Great  form,  114.   (See  "form.") 

Great  state,  128. 

^^  TC  ®  ^«  kivo  (61,  i.  1-2, 
etc.),  242. 

Great  Tao,  114,  123. 

=  :^  ?E  ^«  tao  (34,  i.  1-2  ;  53, 
i.  9-10,  etc.),  200,  229. 

Guest,  104,  132,  296. 

=  «^  k'oh  (15,  ii.  27;  69,  i.  12), 
168,  257. 


Happiness,  126. 

=  11/^^(58.  i.  19.  etc,),  238. 

Happy,  so  happy  !  106, 


332 


LAO-TZE'S  TAO-TEH-KING. 


=  M^^^  >^«   (20,    iii.    3-4), 

175- 
Harlez,   C,    De,    44,    287,    290, 

293.  298,  300,  304,  305,  310, 

3".  314- 
Harm,    115. 

=  §  /;«/ (35,  i.  10),  201. 
Hatred,  129,  136. 
=  ^  yi^efi  (63,  ii.  2  ;    79,  i.  3, 

etc.),  246,   271. 
Heart  (the  seat  of  desire),  98, 

106,  121,  122,  285. 
=  ^  sin  (3,  iii.  6,  etc.;  20,  iv. 

22;  49,  i.  5,  etc.),    151,  176, 

222. 
=  A  ^L>  j'cin  sin,  ' '  man's  heart 

is  subject  to  error,"  14,  19. 
=  iS^'*  ^«c>  sin,  ' '  the  rational 

heart,"  is  the  disposition  of 

the  saintly  man,  14. 
Heaven's  net,  134.   (See  "Com- 
ments," 320.) 
Heaven's  way,  loi. 
Heaven's  reason,    12,    loi,  121, 

134.  135.  137.  138. 

=  ^  ^  i^  fien  chi  tao  (9,  iii. 
15-17;  47,  i.  11-12;  73,  iv. 
1-3;  77,  ii.  1-3  ;  79,  ii.  1-2; 
81,  ii.  19-21),  158,  220,  262, 
268,  271,  274. 

Herodotus,  323. 

High,  it  brings  down  the,  and 
lifts  up  the  lowly,  135. 

Hoard,  138.  (See  also  "treas- 
ure.") 

=  ■fM  tsi  (81,  ii.  4),  274. 

Holy  man,  abides  by  non-asser- 
tion, 98;  empties  the  people's 
heart,  99  ;  exhibits  no  benev- 
olence, 99 ;  puts  his  person 
behind,  100;  embraces  unity' 


108 ;  does  not  depart  from 
dignity,  no  ;  is  a  good  sav- 
iour, no;  abandons  pleas- 
ure, 112;  does  not  make 
himself  great,  114;  prognos- 
ticates, 121  ;  possesses  not  a 
fixed  heart,  121  ;  universal- 
ises  his  heart,  122;  practises 
non-assertion,  126  ;  does  not 
venture  to  play  the  great, 
129;  does  not  make,  130; 
wears  wool,  133;  is  sick  of 
sickness,  133  ;  knows  himself 
but  does  not  display  himself, 
133  ;  regards  it  as  diflScult, 
134;  acts  but  claims  not, 
136;   hoards  not,  138. 

=  ife  A  shdn  Jan  (2,  iv.  3-4  ; 
3.  iv.  3-4 ;  5,  ii.  1-2 ;  7,  ii. 
3-4  ;  22,  ii,  3-4  ;  26,  ii.  3-4; 
27,  ii.  3-4  ;  28,  iv.  6-7 ;  29, 
iii.  3-4  ;  34,  iii.  3-4 ;  47,  ii. 
3-4  ;  49,  i.  1-2,  etc.;  57,  ii. 
35-36;  63.  iv.  3-4;  64.  ii. 
9-10,  etc.;  70,  iii.  lo-ii;  11, 
iii.  1-2;  72,  ii.  11-12;  73, 
iii-  3-4  :  17'  iv.  3-4  ;  81,  ii. 
1-2),  150,  151,  154,  156,  179, 
186,  188,  191,  192,  201,  220, 
222,  236,  247,  249,  259,  260, 
261,  262,  268,  274. 

Home  he  turneth,  20,  in. 

Homewards,  20,  118.  (See  also 
"  the  returning.") 

=  ^  fan  (40,  i.  i),  211. 

Horace,  29. 

Ho  Shang  Kung,  317. 

Host,  132,  296. 

Humiliation,  120.  (See  also 
"  disgrace.") 

=  #y«  (44.  iii-  4).  217. 


INDEX. 


333 


Humility,   io8,   128.     (See  also 

"  lowliness.") 
=  m  kien    (22,    heading;    61, 

heading),  178,  242. 
Human  reason,  12,  14,  19.    (See 

"  man's  reason.") 
Hundred  families,  gg,  105,  122. 
=^  S  ^  tcii  sing  (5,  ii.  6-7; 

17,   iii.    lo-ii  ;    4g,   i.    7-8), 

154,  172,  222. 
Hwang  Ti,  the  yellow  emperor, 

^88. 


Identification,  g7,  gg,  125. 

=  IrJ  fling  (i,  V.  I  ;  4,  ii,  10; 
56,  ii.  10,  etc.),  148,  153,  234. 

Identity,  286. 

Images,  103,  2gg.    (Cf.  "form.") 

=  "^  siang  {\i\,  iv,  ig,  etc.), 
166. 

Immaterial  breath,  iig.  (Cf. 
"bodiless"  and  "incorpo- 
real.") 

=  ^fj'  ^  ch'ung  c/i'z  {42,  i.  21- 
22),  214. 

Immortality,  has  several  Chi- 
nese equivalents  : 

^^'^^a  fu  tai,  lit.  "implies 
no  danger,"  viz.,  it  is  lasting 
and  inexhaustible,  (16,  iii. 
21-22  ;  32,  ii.  i8-ig;  44,  iii. 
7-8;  52,  i.  28-2g),  171,  198, 
217,  227.  In  English :  105, 
113,  120,  123. 

=  :^  ^  cJiang  chiic  (7,  i.  2 
and  4;  44,  iii.  11-12),  155, 
217;  translated  "endure  and 
be  lasting,"  100,  and  "dura- 
tion," 120. 

=  ^   shell,    life   eternal,    lit. 


"longevity,"    114.     In    Chi- 
nese :  (33,  iii.  6)  200. 

=  rn  ch'ang,  the  eternal,  104, 
123.  In  Chinese  :  (16,  ii.  12, 
etc. ;  52,  iii.  23),  170,  228. 

=  IrP  ^  7nien  mien,  (6,  iii.  i- 
2),  155  ;  translated  "  for  ever 
and  aye,"  100. 

In  addition  there  are  such  word- 
combinations  as :  cJi'ajig 
shang,  "live  eternally"  (7, 
i.  21-22),  150;  translated 
"  endure,"  100. 

Imperfect,  120, 

=  ^  ch'fieh  (45,  i.  4),  218. 

Inaccessible,  125. 

=  '^'^^^  i>uk'o  teh  (56,  iii. 
2-4,  etc.),  234,  235. 

Incorporeal,  log.  (Cf .  ' '  bodi- 
less" and  "immaterial.") 

==  '^  liao  (25,  i.  11),  184. 

Ineffable  (lit.  "  no  name  "),  113, 
115.     (See  "nameless.") 

=  Wi-^  tvu  ming  (37,  i.  28- 
2g,  ii.  1-2),  204. 

Inexhaustible,  has  two  Chinese 
equivalents  : 

=  ^  "OT  ^!Jt  pi  Ko  chi  (35,  ii. 
28-30),  202.   In  English:  115. 

=  ^M  t^t-  ying  (4,  i.  7-8), 
152.     In  English  :  gg. 

Intensity,  123,  135. 

=  ]^  hcu  (50,  i.  37;  75,  ii.  10) 
224,  265. 

Intrinsic,  301. 

Intuition.  loi,  124. 

=  Pal  Ictn  (10,  ii.  4),  i5g. 

Isaiah,  21,  23    24,  299. 

Jade  table,  128,  314. 

=  M  i>i  (62,  iv.  4),  245. 


334 


LAO-TZE'S  TAO-TEH-KING. 


Jehovah,  294. 

Jewels.     (See  "  gem." 

Jews  in  China,  295. 

Julien,  Stanislas,  10,  30,  42,  44, 
284,  288,  290-291,  293-294, 
296,  298-301,  303,  305,  310, 
311.  313-320,  322. 

K'anghi,  45  ;  referred  to :  4,  5, 

6,  9,  II,  16,  20,  232,  262,  312, 

320. 
K'i,    279.     (See   "breath"  and 

"Ch'i.") 
King  (a  classical  or   canonical 

book),  38,  281,  301. 
Knotted  cords,  137,  323. 
^=  ^  Mi  chieh  sliing  (80,  i.  42- 

43).  272. 
K'u-Hien  (Thistle  district),  4,  6, 

95. 

Kwong  Ki  Chin,  author  of  dic- 
tionary, 45. 

Lao-Tze,  his  personality,  3-6  ; 
his  philosophy,  9-16 ;  his 
ethics,  17 ;  Taoism  and,  30- 
41 ;  and  Confucius,  34;  Bud- 
dha and,  39;  278-280,  282, 
316. 

Learned,    138.     (Cf.  "crafty.") 

Learnedness,  106,  121. 

=  4^  hioh,  (20,  i.  2 ;  48,  i.  2), 
174,  221. 

Legge,  7,  15,  38,  44,  293,  298, 
304.  305,  309-311.  314.  321. 

Li,  Lao-Tze's  family  name,  95. 

Life  for  ever,  114.  (See  "im- 
mortality." 

Life's  follower's,  310. 

Life's  intensity,  122. 


Likely,  the,  131. 

Long-lobed,  278. 

Lo  Hi  Ching,  a  commentator, 
296. 

Logau,  320. 

Logos,  10,  21,  282. 

Longevity,  305.  (See  "immor- 
tality.") 

Longfellow,  320. 

Lord,  99,  285,  286, 

=  ^  ti  (4.  iii.  13),  153. 

Lowliness,  21,  117,  131,  132,135. 

=  "p  hia  (39,  iv.  9 ;  66,  i.  14, 
etc.;  68,  i.  23;  77,  i.  13), 
210,  252,  256,  267. 

Lowly,  who  excells  in  employ- 
ing men  is,  132;  lifts  up  the, 

135- 
Lu-Tze,  a  commentator,  310. 

Makes,  mars,  112,  130. 

Manhood,  iii. 

=  %%  hiimg  (28,  i.  3),  189. 

Man's  Reason,  136. 

=  \  "Z^^jati  chi  tao  (77,  iii. 

1-3).  268, 
Master,  16,  103,  no,  133. 
=  ^  chii'm  (26,  i.  8;  70,  ii.  14), 

186,  259. 

=  -i:  5/«(i5.  i-  5).  167. 

Master  of  Mankind,  112. 

=  A^  y«'^  '^^^i*'  (30,  i.  4-5). 

193- 
Master    of    the    ten    thousand 

chariots,  no. 
=  ^  ^  /^  i    -wan   shang 

chi  shii  (26,  iv.  3-6),  186. 
Mayers,  W.  Fr.^  39,  43  footnote. 
Mediocrity,  131. 
Metal  (/'5z>/^=spirit,  manliness, 

semen),  125,  312, 


INDEX. 


335 


Middle-path,  99. 

=   r|i  chiing-  (5,  iv.  16),  154. 

Milinda  panha,  307. 

Military  expert,  132, 

Mind,  99,   117.     (Cf.    "spirit.") 

Model,  has  two  Chinese  equiv- 
alents : 

=  5\  shih  (22,  ii.  10;  28,  ii. 
10,  etc.;  65,  ii.  30,  etc.),  179, 
190,  251.  In  English:  108, 
III,  130,  315. 

=  IE  Chang  (39,  ii.  35),  209. 
In  English  :   117. 

Moderation,  127. 

=  "^  seh  (59,  i.  7,  etc.),  239. 

Morrison,   309. 

Mother,  107. 

=  "Rf  7nu  (20,  vi.  22),  177. 

Mother-bird,  loi,  in,  291.   The 
word  reminds  us  of  the  ex- 
pression    "hen"    in    Matt, 
xxiii.  37  and  Luke  xiii.  34. 
=  W.tsz\io,  iii.  7),  159;  trans- 


(28,  i, 


1-   7 


lated  "womanhood 

6),  189. 
Mother,  mysterious,  99. 
—  ^  '-It  hU€7l  fi?t  (6, 

etc.),  155. 
Mother    of    the    ten    thousand 

things,  97. 
=  '^h'^J];^-^  zvan     ivu     chi 

771U  (r,  ii.  9-12),  147. 
Mother  of  the  country,  127. 
=^^^  ^  ^  ■©  kzuo  chi  mil  (59,  ii. 

18-20),  240. 
Mother  of  the  world,  109,  123. 
=  ^"F'J?^  ^'^'"'^   ^i^'i^   mu,    lit. 

"the  mother  of  the  under- 

heaven,"  (25,  ii.  9-11;  52,  i. 

7-9),  184,  227. 
Motion's  master,  no. 


=  1^  ^  isao  chuin  {2b,  i.  7-8) 

186. 
Music,   115. 

=  ^/'>"(35.  ii.  I).  202. 
Mysterious,  124,  132. 
Mysterious  mother.      (See 

"  mother." 
Mystery,  97. 

=  ^  hiien  (i,  v.  4,  etc.),  148 
Mystics,  24. 

Nagasena,  307, 

Nameable,  97,  113. 

=  ^T  ^  yiii  mitig  (i,  ii.  7-8 ; 
32,  ii.  3-4),  147,  198. 

Name,  viz.,  proper  name,  95. 

=  ^  7ni7ig  (S.  M.  Ch.,  ii.  4J 
141. 

Nameless,  97,  113,  119,  282. 

=  Vm'^  7nic  r7ii7ig  (i,  ii.  1-2 
32,  i.  3-4:  41,  iii.  3-4),  147 
197,  213-214. 

Natural,  288.     (See  "selflike.") 

Nature,  283. 

Nave,  loi. 

Negative  principle,  119. 

=  (^  yi7i  (42,  i.  17),  214. 

Nishimura,  Japanese  editor  of 
Lao-Tze,  43,  309. 

Nobody,   117,  119. 

Non-action,  19,  21 ;  not  inactiv- 
ity,   l8-2I. 

Non-assertion  (non-action),  10; 
the  holy  man  abides  by,  98; 
he  acts  with,  98;  he  can  prac- 
tise, loi,  112;  Reason  al- 
ways practises,  115;  supe- 
rior virtue  is,  116;  the  ad- 
vantage of,  119;  he  arrives 
at,  121;  practise,  126;  assert 
129. 


336 


LAO  TZE'S  TAO-TEH-KING. 


=  M^  ^^'«  ^^2  (2.  iv.  6-7; 
3,  vi.  2-3 ;  10,  ii.  13-14  ;  29, 
heading ;  37,  i.  3-4 ;  38,  i. 
20-21;  43,  iii.  5-6,  etc.;  48, 
i.  16-17,  etc.;  57,  ii.  39-4°  : 
63,  i,  2-3),  150,  152,  159, 
191,  204,  205,  216,  221,  237, 
246. 

Non-existence,  has  several  Chi- 
nese equivalents  : 

=  ^  cvu  (2,  iii.  3  ;  11,  head- 
ing, i.  9,  etc.;  40,  ii.  11),  149, 
160,  161,  211  ;  translated 
"not  to  be,"  98  ;  translated 
"the  non-existent,"  loi,  102, 
118. 

=  ^  '^  z^'«  yiu  (43,  ii,  1-2), 
216.     In  English  :  119. 

=  ^  4^  zvu  ivuh  (14,  iv.  10- 
11),   166.     In  English:  103. 

Not,  282. 

Not  dare  to  come  to  the  front 
in  the  world,  131. 

=  ^  lie  ^  ^  T*  i>u  kan 
vuei  fieti  Ma  sien  (67.  iii. 
18  23,  etc.),  254-255. 

Obligation,  137. 

=  ^  ch'i  {y^,  i.  18,  etc.),  271. 

Obliterated,  105. 

=  M  fei{i^,  i.  3),  172. 

Oceans,  107,  114,  131.   (See  also 

"sea.") 
=  ^  Jiai  (20,    V.    23  ;  32,   iii. 

13  ;  66,  i.  2),    176,    199,  252. 
Omen,  106. 

One.     (See  "  identification.") 
Oneness,    117  ;    translated 

"unity,"  loi,  103,  108,  119. 
=  — •  yi  (10,  i.  5;  14,  ii.  12;  22, 

ii.  6  ;  39,  i.  4,  etc. ;  42,  i.  3, 


etc.),  159,  165,  179,  208,  209 

214. 
Orphans,  widows  and  nobodies 

1T7,  119. 
=  M'^  ^^  ku  kzvo  i>u  ku 

(39,  iv.    18-21  ;  42,   ii.  6-9), 

210,  214-215. 
Outcast  people,  no. 
=  ^  A  ch'i  j'dn   (27,    ii.    11- 

12),  188. 
Outcast  things,  in. 
=  '^^  ch'i  xvuh   (27,   ii.  19- 

20),  188. 
Own.     (See  "self.") 

Palace,  124. 

People,  98,  loi,  105,  106,  124, 
126,  127,  130,  131,  133,  134, 

135.  137- 

=  ^  min  (3,  i.  5,  etc.;  10,  ii. 
9;  19.  i.  5.  etc.;  53,  ii.  6;  57, 
ii.  7,  etc.,  iii.  9,  etc.;  58,  i. 
6,  etc.;  65,  i.  10,  ii.  i  ;  66, 
ii.  7,  etc.;  72,  i.  i  ;  74,  i.  i, 
etc.;  75,  i.  I,  etc.;  80,  i.  4, 
etc.),  151,  152,  159.  173.  229 
236,  237,  238,  250,  252,  253, 
260,  263,  264,  265,  272. 

People,  common,  106. 

=  i^  A  su  jan  (20,  V.  4-5, 
etc.),  176. 

Perfection,  has  several  Chinese 
equivalents : 

=  ^  ch'ing-,  lit.  ' '  comple- 
tion" (45,  i.  2;  51,  i.  II,  etc.), 
218,  225,  226;  translated 
"perfection,"  120;  translated 
"  complete,"  122 

=  S  chi{s5,  i-  39.  etc.),  233; 
(i.e.,  "maturity")  125. 

=  m,  chi  (16,  i.  3  ;  68,   i.   42), 


INDEX. 


337 


169,  257.  Translated  "com- 
pletion," 104;  and  "high- 
est," 132.  This  word  is  an 
important  term  in  Chinese 
philosophy,  and  is,  as  such, 
commonly  translated  "the 
extreme"  ;  but  Lao-Tze  uses 
the  word  only  in  its  popular 
acceptance  as  "the extreme," 
i.e.,  "highest  point,"  and 
also  with  the  negation  "hav- 
ing no  existence  "  in  the  sense 
of  "absolute,"  (See  "abso- 
lute.") 

Person,  100,  120,  124.  (See  also 
"body.") 

=  ^  s/ian  (7,  ii.  7,  etc.;  44,  i. 
3  etc.;  54,  ii.  10,  etc.),  156, 
217,  230,  231. 

Philo,  21.  22. 

Pittacus,  292. 

Plaenckner,  45,  287,  3C0,  317, 
322. 

Plato,  307  ;  Tao  similar  to  the 
conception  of  "ideas,"  10; 
his  ideas,  299. 

Pleasure,  112. 

Positive  principle,  119. 

=  ^  ya^^g  (42,  i.  20),  214. 

Po-Yang,  Prince  Positive,  3,  95, 
278. 

Precedence  (precedes),  99,  109, 
translated  "comes  to  the 
front,"  100,  131  ;  translated 
"to  lead,"  131. 

=  ■^  sien  (4,  iii.  15  ;  7,  ii.  16; 
25,  i.  5  ;  66.  ii.  14  ;  67,  iii. 
23,  etc.),   153,  156,  184,  252, 

254.  255- 
Prince  Positive,   Poh  Yang,  2, 
278. 


Profound  virtue,    loi,  123,  130. 

=  ^fB  hilen  teh  (10,  iv.  19- 
20;  51,  iii.  15-16  ;  65,  ii.  37- 
38,  etc.),  160,  227,  251. 

Propriety,  95,  116. 

Prussia,  313. 

Prying,  126. 

Psalmist,  21,  23. 

P'ung-plant,  279. 

Pure,  purify,  purity,  have  sev- 
eral Chinese  equivalents  : 

=  Vh  ts'ing  (15,  iii.  8  ;  39,  ii. 
5,  etc.;  45,  iii.  7),  168,  208, 
218;  translated  "clear,"  104; 
"pure,"  117;  "purity,"  120. 

=  ^  tsing  (45,  iii.  8),  218  ; 
translated  "clearness,"  120. 

Quarrel  (strive),    100,  108,  131, 

138. 
=  ^  cha77g  (8,  i.  12  ;  22,   iii. 

20,  etc.;  66,    iii.    37;   81,    ii. 

33),  157,  180,  253,  274. 
Quiet,  98.     (Cf.   "rest.") 
=  S   ngan  (3,  heading),  151. 
Quipu,  332. 

Race  horses,  120. 

Ratzel,  323. 

Reality,  122. 

Reason,  that  can  be  reasoned, 
97 ;  is  empty,  99  ;  water  is 
near  to,  100;  of  the  ancients, 
103;  "heavenly"  means, 
104  ;  when  obliterated,  105  ; 
its  nature  eluding,  107;  the 
man  of  reason  identified 
with,  108-109;  one  who  has, 
109;  defined  as  "the  Great," 
109;  Heaven's  standard  is, 
no;  one  who  assists   with, 


338 


lao-tze's  tao-teh-king. 


112;  as  absolute  (eternal), 
113;  its  relation  to  the  world 
all-pervading,  etc.,  114;  the 
great,  114;  is  tasteless,  in- 
visible, etc.,  115;  practises 
non-assertion,  115  ;  home- 
ward, the  course  of,  118  ;  a 
superior  scholar  and,  118; 
begets  unity,  119;  the  world 
and,  120  ;  prognosticating, 
121  ;  he  diminishes  who 
seeks,  121;  quickens  all  crea- 
tures, 122  (cf.  114,  the  same 
is  said  of  the  sage  in  ch.  2 
and  10);  becomes  the  world's 
mother,  123  ;  walk  in  the 
great,  123;  is  very  plain,  124; 
who  cultivates,  124  ;  non- 
diplomacy  and,  126;  if  the 
empire  is  managed  with,  127; 
is  the  ten  thousand  things' 
asylum,  128,  well  versed  in, 
130;  strives  not,  134  and  138; 
like  stretching  a  bow,  135  ; 
man's  and  heaven's,  136; 
shows  no  preference,  137;  to 
benefit,  138  ;  282,  286,  295, 
298. 
:  xi!  tao  (i,  i.  I,  etc.;  4,  i.  i; 
8,  ii.  10  ;  14,  vi.  4,  etc.;  15, 
iv.  3  ;  16,  iii.  15,  etc. ;  18,  i. 
2 ;  21,  i.  6,  etc.;  23,  ii.  5, 
etc.;  24,  ii.  3,  etc.;  25,  ii.  20, 
etc. ;  30,  i.  2,  etc.;  32,  i.  i, 
etc.;  34,  i.  2;  35,  ii.  10;  37, 
i.  i;  40,  i.  3;  41,  i.  4,  etc.; 
42,  heading,  i.  i  ;  46,  i.  4, 
etc. ;  47,  i.  12  ;  48,  i.  6  ;  51, 
i,  I,  etc.  ;  53,  i.  13,  etc. ;  60, 
ii.  2  ;  62,  i.  I ;  65,  i.  5  ;  73, 
iv.  3;  77,  heading,  i.  3,  etc.; 


79,  ii.  2  ;  81,  ii.  21,  etc.), 
147,  152,  157,  166,  167,  169, 
170,  172,  177,  181,  183,  184, 
185,  193,  194,  197,  198,  200, 
202,  204,  211,  212,  213,  214, 
219,  220,  221,  225,  226,  229, 
241,  244,  250,  262,  267,  268, 
271-  274. 

Reason,  human,  12,  14  ;  heav- 
en's,  12. 

Reason  of  the  ancients,  103. 

'='^  "^^  ku  chi  tao  (14,  vi. 

2-4),  166. 

Reason's  clue,  103, 

^^^  j^  T^B  tai  chi  {14,  vi.  16-17), 
167. 

Reason's  light,  123. 

=  nj]  7ning  (52,  iii.  15),  228. 

Reason's  standard,  intrinsic,  no. 
Cf.  "self like." 

Reconciled,    136  ;    translated 
"  harmony,"  125. 

=  ^  hivo  (55,  i.  48;  79,  i.  i), 
233.  271. 

Recuperate,  108. 

=  ^  chu€7i  (22,  i.  3),  179. 

Relatives,  the  six,  297. 

Remusat,  Abel,  4,  294,  308. 

Repetitions  in  the  Tao-Teh- 
King,  enumerated  in  the 
footnote,  33-34. 

Resolute,  112. 

Requital,  his  methods  invite, 
112.     (See  also  121-122.) 

=  3§  7izva?i  (30,  i.  16),  193. 

Requite  hatred  with  goodness, 
129. 

=  ^  fiS  X:^  fi  t^^o  yiun  i  tch 
(63,  ii.  1-4),   246. 

Rest,  has  several  Chinese  equiv- 
alents : 


INDEX. 


339 


^=^  m  wi  fien  ta?i  (31,  iii.  i- 
2),  195;  translated  "quie- 
tude and  peace,"  113. 

=  hi*  isi)2g-  (16,  i.  5,  ii.  4 ;  26, 
i.  5  ;  37,  ii,  12;  45,  iii.  4;  61, 
ii.  4),  169,  170,  186,  205,  218, 
242;  translated  "  quietude," 
104,  no,  116,  120,  128. 

=  ■:^  72§-a}i  (15,  iii.  11;  35,  i. 
11),  168,  201;  translated: 
"still,"  104;  and  "rest," 
115- 

=  ^  fifig  (35,  i.  12),  201  ; 
translated      "contentment," 

=  ^  t'cti{'iS>  ^-  13)'  202;  trans- 
lated "comfort,"  115. 

=  J^  tsaji  (4,  iii.  i),  153  ; 
translated  "calm,"  99. 

=  1^  tsi'h  (25,  i.  9),  184  ; 
translated  "calm,"  109. 

=  5p^  J^  yen  ch'u  (26,  iii.  5-6), 
186;  translated  "  calmly  he 
sits,"  no. 

Return  to  its  root,  104. 

=  Hf  ^kzuei  kan  (16  head- 
ing, ii.  1-2),  169,  170. 

Return  home,  103,  106,  108,  in, 
114.  123. 

==  1^  ktuei  (20,  iv.  7  ;  22,  iv. 
16;  34,  ii.  23),  175,  180,  201. 

=  ^E  Wi  f^^  kivei  (14,  iv,  7-8  ; 
28,  i.  19-20,  etc.;  52,  iii.  12- 
13),  166,  189,  190,  228;  trans- 
lated, "again  and  again  it 
returns  home,"  103. 

Returning,  the,  109.  (See  also 
"homeward.") 

=  JX. /a7i    (25,    iii.    15),     185. 

Rhinoceros,  122. 

=  F2  sz'  (50,  ii.  11),  224. 


Riedel  Dr.  Heinrich,  46. 

River-valley  has  several  Chinese 
equivalents : 

=  VL  Chiang  (32,  iii.  12;  66,  i. 
i),  198,  252  ;  translated  "riv- 
ers," 114,  131. 

^^^  ^  kH  (28,  i.  10),  189  ;  trans- 
lated "river,"  in. 

=  -^  ku  (6,  i.  i;  15,  ii.  44; 
28,  iii.  10,  etc.;  32,  iii.  9; 
39,  ii.  16  ;  41,  ii.  22  ;  66,  i. 
8,  etc.),  154,  168,  190,  198, 
208,  213,  252;  translated 
' '  vale  "  or  "  valley, "  99,  104, 
III,  117.  118,  131,  288; 
translated  "creeks,"  114. 

Root  has  two  Chinese  equiva- 
lents : 

=  >fR  kcm  (6,  ii.  9 ;  16,  head- 
ing;  26,  i.  4),  155,  169,  i86j 
English  version  :  100,  104, 
no. 

=  ^  fcui  (39,  heading ;  iv.  6, 
etc.),  208,  210.  English  ver- 
sion :   117. 

Roving-plant,  95.  Cf.  "  P'ung. 


Sacrificial  celebrations,  124. 

Sages,  great,  105. 

Same.     (See  "identification.") 

Sameness,  286. 

Saved,  123,  129,  131. 

=  $JC  chhi  (52,  ii.  20 ;  67,  v.  3), 
228,  255. 

Saviour,    no,  in. 

=  tk  A  chiu  jan  (27,  ii.  7-8), 
188. 

Scheffler,  Johannes,  25. 

Scholar,  118.  (See  also  "mas- 
ter." 


340 


lao-tze's  tao-teh-king. 


=  tt  s/ii  {41,  i.  2,  etc.).  212. 

Schopenhauer,  22. 

Scotus  Erigena,  24. 

Sea,  107.  See  "ocean."  (20,  v. 
23),  176. 

Self  has  several  Chinese  equiva- 
lents : 

=  ^  s/ia?t,  (9,  iii.  13),  158; 
translated  "one-self,"  loi. 
(See  "body  ") 

=  ^J^s2'  (7,  ii.  21,  etc.),  156; 
translated  "own  self,"   100. 

=  ^  tsz'  (7,  i.  17;  32,  i.  21, 
etc.;  57,  ii.  10,  etc.;  73,  iv. 
17).  155.  197'  237,  262;  trans- 
lated "for  themselves,"  100; 
"of  themselves"  or  "of  it- 
self," 113,  126,  134. 

==  '^  §  ^i^w  tsz'  shang  (7,  i. 
16-18),  155  ;  translated  "not 
live  for  themselves,"  100. 

Self  assertion,  123. 

=  ]§^  5/^/ (53,  i.  12),  229. 

Self-displaying,  108,  109. 

=  ^  ^  tsz*  chien  (22,  ii.  12- 
13  ;    24,  i.  9-10),  179    183. 

Self -like  =  @  ^  tsz'  jan,  is 
translated : 

"Independent,"  "free,"  105 
(17,  iii.  15-16),  172. 

"Intrinsic,"  110(25,  v.  12-13), 
186. 

"Natural  way"  or  "develop- 
ment," 108,  130  (23,  i.  3-4; 
64,  iii.  28-29),  180,  250. 

"Spontaneous,"  123,  297,  301 
(51,  ii.  13  14),  226. 

Sense-gates,  125. 

Sextus  Empiricus,  320. 

Sharp  tools,  115.  Cf.  "weapons." 

Shu-King,  quoted,  14-15,  321. 


Sick  of  sickness,  133,  319. 

Significant  spirituality,  iii. 

=  ^  fij>  yao  miao  (27,  iii.  32- 
33).  189. 

Silence  (not  talk),  98,  119,  125. 
(See  also  "  taciturn.") 

=  ^  W  i^w  yen  (2,  iv.  11-12; 
43,  iii.  lo-ii;  56,  i.  3-4), 
150,  216,  234. 

Simple  corresponds  to  various 
Chinese  equivalents : 

= '^  chih  (41,  ii.  36),  213; 
translated  "simple,"  118. 

=  ^^  fzc  (15,  ii.  39;  19,  ii. 
17;  28,  heading),  168,  174, 
189;  translated  "unseasoned 
wood,"  104;  transl'd  "pure," 
106;  translated  "simplicity," 
III. 

=  /(y  fo7i,  (28,  ii.  22,  etc.;  32, 
i-  5;  37.  i-  31.  etc.;  57,  iii.  32), 
191,  197,  204,  237;  translated 
"simplicity,"  iii,  112,  113, 
115,  116,  126. 

=  ^  su  (19,  ii.  15),  173;  trans- 
lated "simple,"  106. 

=  jfl  y^  (S.  M.  Ch.,  vi,  17; 
65,  i.  13),  143,  250 ;  trans- 
lated "stupid,"  95,  and 
"simple-hearted,"  130. 

Sin,  136. 

=  ij^  keu  (78,  ii.  8),  270. 

Simplicity,  105,  112,  113,  115, 
116,  126. 

Sin  Kie-Fou,  314. 

Solid,  opposite  of  externality, 
or  thinness,  116.  (See  also 
"  intensity.") 

=  /P  heu  (38,  V.  8),  207. 

Son  of  heaven,  301. 

Sons  and  grandsons,  124. 


INDEX. 


341 


^^=  ■?■  ^  ^sz'  Sim  (54,  ii.  1-2), 

230. 
Soul  (animal  soul),  loi, 
=  ft]^  i''oh  (10,  i.  3).  159. 
Soul  (lit.  '  'abdomen  "or  "  stom- 
ach "),  98,  102,  285. 
=  flx  fu  (3,  iv.  12  ;  12,  iii.  6), 

151,  162. 
Soundless,  103. 
=  ^//z(i4,  i.  14),  165. 
Spinoza's  causa  sui,  12. 
Spirit  in  the  sense  of  spiritual 

beings,  99;  transl'd  "mind," 

117;     translated     "spook," 

127. 
=  S$  shdn    (6,  i.  2  ;  39,  i.  11, 

etc.;  60,  ii.  9,  etc.),  154,  208, 

209,  241. 
Spirit,  pure,  in  the  sense  of  the 

essential   of   existence,    107. 

(See  "essence.") 
=  ^^  tsi7ig  (21,  i.  38,  etc.),  178. 
Spirituality  (spiritual),  97,   103, 

III. 
=  f,^  mz'ao  (  I, iii.   8,  etc.;   15, 

i.   8,    27,   iii.   33),    148,    167, 

189. 
Spontaneous,   123.     (See  "  self- 
like.") 
Spurious,  303. 
Stammer,  120. 
=  ^  ?io  (45,  ii.  12),  218. 
Standard,    120,    315.     (Cf. 

"  model.") 
=  jE  cha7ig  (45,   iii.  12),  218. 
State,  302. 

Still,  104.     (See  also  "rest.") 
Stoop,  128.     (See  "lowliness.") 
=  T*  hia  (61,  ii.  15,  etc.),  242, 

243. 
Stout,  129. 


St.  Paul,  23. 

Strauss,  Victor  von,  15  footnote, 

45,  289,  290,  293,   294,  298, 

300,  304,  305,  310,  311,  314. 
Straw-dogs,  99. 
=  ^  -jv]  ts'u  keu  (5,   i.  9-10, 

etc.),    153,  154.  " 
Strive,  131,  138.   (Cf.  "quarrel," 

100,  108.) 
=  ^  chayig  (8,  i.  12.  ete.;  22, 

iii.  20,  etc.;  66,  iii.  29,  etc.; 

81,  ii.  13),  157,  180,  253,  274. 
Su  Cheh,  293,  299,  310,  316. 
Sufficiency,  114, 120.   (See  "con- 
tent.") 
=  ^  tsu  (33,  i.  19;  44,  iii.  2), 

199,  217. 
Superior,  benevolence,  116. 
=  -il  111  shayig  jan  (38,  i.  34- 

35),  206. 
Superior  justice,  116. 
=  _h  ^  shang  i  (38,  ii.  1-2) 

206. 
Superior   man,    113;  translated 

"  noble  man,"  95. 
=  ^  i^  chiiin  tsz'  (S.  M.  Ch. 

v,  2-3,  etc.,  31,  ii.  1-2,  etc,), 

142,  143,  195. 
Superior  virtue,  116. 
=  Jl  f#  shang  teh  (38,  i.  1-2), 

205. 
Supple,  135.     (See  "weak.") 
Surface  not  clear,  103. 
Suzuki,  Teitaro,  46. 
Sze-Ma-Ch'ien,  6,  7,  36,  43,  95, 

277. 


Taciturn.    108.      (Cf.  "silent.") 
=  ^  W    hi  yen   (23,    i.    1-2), 

180. 


342 


LAO-TZE  S  TAO-TEH-KING. 


T'ai  Chi,  the  great  extreme,  15. 
(Cf.  "Breath.") 

Tan,  95,  278. 

Tanaka,  K.,  46, 

Tao,  and  Brahm,  8  ;  the  mean- 
ing of  the  term,  g;  as  ' 'purely 
formal,"  10  ;  as  the  absolute, 
10  ;  similar  to  Plato's  term 
"idea,"  10;  two  kinds  of, 
11;  prior  to  God,  13;  person- 
ified, 16  ;  the  world-mother, 
16,  97,  123  ;  the  ancestor,  16, 
133;  the  master,  16,  133;  the 
author  of  all  transforma- 
ti(  ns,  16  ;  and  Gcd.  16  ;  per- 
sonifif  d,  318;  also  282,  286. 

Tao  1  eh-King,  its  authenticity, 
6  ;  editions  of  the,  42. 

Taoist  literature,  38. 

T?  steless,  1 15. 

=  i^  ^  z^'«  zc'cz{35,  ii.  14-15), 
202. 

Taxes,  135. 

Teh  Ts'ing,  a  commentator,  308. 

Tenderer,    132.     (See  "weak.") 

Tenderness,  loi,  115,  123,  125, 
135.  136.  (Cf.  "delicate," 
"supple,"  and  "weak.") 

=^  5K  J(^i^  (10,  i.  12  ;  36,  ii.  5  ; 
52,  iii.  6;  55,  i.  24;  76,  i.  5, 
etc.;  78,  i.  3,  etc.),  159,  203, 
228,  232,  266,  267,  269,  270. 

Tetzugaku  Kwan,  43,  299, 

Thai-tsou-hoang-ti,  founder  of 
the  Ming  dynasty  and  ad- 
mirer of  Lao-Tze,  320. 

Three  things  a  unity,  103.  (Cf. 
"trinity.") 

Tiger.  122. 

=  ^  hu  (50,  ii.  12,  etc.),  224. 

Ti-Shun  (Emperor  Shun),  321. 


^ 


Tools,  sharp,  115. 

Tolstoi,  25,  26. 

Tranquillity.    (See  "quietude.") 

Treasure,  viz.,  moral  character, 

317- 
Treasures,  131,  132. 
=  W  fao  (67,  heading,  iii.  5  ; 
),  ii.  26),  254,  258. 

to  ts'ang  (44,  ii.  6-7). 

217;     translated     "hoarded 

weath,"  120. 
Trinitarianism,  295. 
Trinity,  119,  308,  312     (Cf.  jo     ' 
=  ZL  sati   (42,  I    9,  etc 

(Cf.    "yati^r    "yi':. 

'  ck'i,"      also       "  l)t  d 

"  breath,"  and  '  colci  1; 
True  man,  definition  of  ih-     27 

not    hurt,    28;     Lao  Tze    a.^ 

the,  29. 
Tsiao  Hong,  319. 
Types,  107.    (See  also  "Um: 
=  Wi  sia?ig  (21,  i.  23),  T77. 

Ugliness,  97. 

=  i^  zfu  (2,  i.  10),  149. 

Unexpressed,  116.  (See  "name- 
less" and  "ineffable.") 

Unity,  loi,  103,  117,  iig,  290, 
306,  307.     (See  "oneness.") 

Universe,  283. 

Unknowable,  133. 

=  ^  ^n    j)u  chi  (71,    i.    1-2), 

259- 
Unlike,  316. 
Unlikely,  131,  317. 
Unnameable,  97,  103. 
Unreason,   113,  124,  125. 
=  ^  ^M.  i>u  tao  (30,   iii.   7-8, 

etc.;  55,  ii.  24-25,  etc.),  194, 

233- 


INDEX. 


343 


=  WM  fei  tao  (53,  ii.  35-36). 

229. 
Unseasoned  wood.     (See  "  sim- 

pie.") 
Unsophisticated,  98,  loi. 
=  ^  ^[J  ri-'u  chi{-i,  V.  4-5;  10, 

iii.  13-14),  152,  160. 
Unvirtue,  17,  116,  282, 
=  ^f§  tii  i^h   (38,    ii.    3-4), 

208. 
Usefulness,  107. 
=  ^  i  (20,  vi.  5),  176. 
Utility,  loi,  118,  120,  132.    (See 

"  function.") 


Vacuity.     (See  "  empty.") 
Valley.    (See  "  river-valley.") 
Valley  spirit,  99. 
^=^  -^W^  ku  shcm,  (6,   i.   1-2), 

154- 

Vessel  (frequently  used  in  the 
sense  of  ' '  useful  man  "),  102, 
112,  119. 

=  ^  <^Ji'i  (28,  iv.  5  ;  29,  i.  18  ; 
41,  ii.  45),  191,  192,  213. 

Virility,  125. 

Virtue,  17;  the  noble  man  of 
perfect,  95  ;  reason  and,  96  ; 
profound,  101;  vast,  107;  one 
who  pursues  his  business 
with,  108,  109  ;  will  be  suffi- 
cient, hi;  superior,  116;  re- 
sembles a  vale,  118;  is  good, 
121  ;  is  faithful,  122  ;  feeds 
all  creatures,  122  ;  is  gen- 
uine, overflowing,  etc.,  124  ; 
who  in  all  its  solidity  pos- 
sesses, 124  (cf.  "child"); 
will  be  combined.  127;  pro- 
found, 130;  those  who  have, 


137  ;  denounced,  105,  106, 
116. 

=  ^  tch  (S.  M.  Ch.,  vi.  14; 
xi.  5;  xiv.  13;  10,  iv.  20;  21, 
i.  2  ;  23,  ii.  15,  etc.  ;  18,  i; 
19,  i;  28,  i.  16,  etc.;  38,  i.  2, 
etc.;  41,  ii.  20,  etc.;  49,  i. 
13,  etc.;  51,  i.  4,  etc.;  54. 
ii.  12,  etc  ;  55,  i.  2  ;  60,  ii. 
38;  63,  ii.  4  ;  65,  ii.  38,  etc.; 
79,  i.  25,  etc.),  143,  145,  160, 
172,  173,  177,  181,  189,  190, 
205,  205-208,  212,  222,  225, 
226,  227,  230,  231,  232,  241, 
246,  251,  271.  In  the  phrase 
' '  fao  yilen  iteh  "  it  has  been 
translated  "goodness,"  129. 
(Cf.  "  requite.") 

Vital  principle,  279.  (Cf.  "ch'i" 
and  "  breath.") 

Vitality  (immaterial  breath),  loi, 
119.     (Cf.  "breath.") 

Vitiation,  risks  no,  120.  (See 
"danger"  and  "immortal- 
ity." 

Vulgarity,  105. 

Wang  Pi,  303,  317. 

War-horses,  120. 

Warlike,    132. 

Wars,  112,  113. 

=  ^  c/uuH  (30,  ii.  10),  193, 

Water,  24,  100,  136. 

=  7K  ^^^''^'  (8,  i-  4,  etc.;  78,  i. 

8),  156.  269. 
Weak  or  weakness,  has  several 

Chinese  equivalents : 
=  ^l  j'c'u  (76,  i.  6,  etc  ;  78,  i. 

3,  etc.)  266,   267,   269,   270; 

mostly  translated  "delicate" 

and  frequently  used  with  its 


344 


lao-tze's  tao-teh-king. 


synonyms  jo7i  (76,  i.  5-6;  78, 
i.  3-4),  266,  269  ;  and  tsui, 
"supple"  (76,  i.  19-20),  266. 
In  English  :  135,  136. 

=  If  joh  (3,  iv.  13  ;  36,  i.  11, 
etc.;  40,  i.  6;  78,  i.  4,  etc.), 
151,  203,  211,  269.  In  Eng- 
lish: 98,  115,  118,  136. 

=  fa  tsui  (76,  i.  20),  266  ; 
translated  "supple,"  135. 

=  "^  shzvai  (69,  iii.  6),  258; 
translated  "tenderer,"   132. 

Weakest,    119.     (See    also 
"weakness." 

—  M^  Chi  jeu  (43,  i.  4-5), 
216. 

Wheel,  Id.     (See  "carriage.") 

Widowers,  117,  119. 

Williams,  S.  Wells,  45,  295,  317; 
referred  to  throughout  the 
Notes  and  Comments. 

Without  desire,  the  people,  98. 
(Cf.  "desireless.") 

Without  effort,  100. 

^^  iff  pu  ch'i7i  (6,  iii.  7-8), 
155- 

Womanhood,  iii.  (The  same 
word  as  "  motherbird.") 

Word,  (Tao  as  Logos),  10,  282. 

Words,  alone  extant,  95  ;  have 
an  ancestor,  133. 

Work,  120.     (Cf.  "function.") 

World,  has  two  equivalents  in 
our  text : 

=  Wi^  ujan  zviih,  lit.  "the 
10,000  things,"  (i,  ii.  9-10;  2, 
V.  1-2;  4,  i.  12-13;  5.  i-  6-7; 
8,  i.  8-9;  16,  i.  7-8  :  32,  i. 
18-19;  34.  i-  9-10.  etc.;  37, 
i.  14-15  ;  39,  ii.  21-22  ;  40, 
ii.  3-4;  42,  i.  12-13,  etc.;  51, 


i.  15-16  ;  62,  i.  3-4  ;  64,  iii. 

25-26;  76,  i.  12-13),  147,  150, 
152,  153,  156,  169,  197,  200, 
201,  204,  208,  209,  211,  214, 
225,  244,  250,  266.  In  Eng- 
lish :  97,  98,  99,  100,  104, 
113,  114,  115,  117,  118,  119, 
122,  128,  130,  135. 

=  ^  "I*  Vieti  Ma,  lit.  "un- 
der heaven  "  (see  Notes  283) 
(2,  i.  1-2;  13,  iv.  6-7,  etc.; 
22,  ii.  8-9,  etc.;  25,  ii,  9-10; 
26,  iv.  11-12;  28,  i.  8-9,  etc.; 
29,  i.  4-5,  etc.;  30,  i.  11- 
12;  31,  iii.  29-30;  32.  i.  8-9; 
35.  i-  4-5  ;  37.  "■  13-14  '.  39. 
ii-  33-34;  43,  i-  1-2,  etc.;  45, 
iii.  lo-n  ;  46,  i.  1-2;  47,  i. 
5-6;  48,  ii.  2-3,  etc.;  49,  iii. 
4-5;  52,  i.  1-2,  etc.;  54,  ii. 
42-43,  etc.;  56,  iii.  37-38  ; 
57,  i.  13-14,  etc.;  60,  ii.  4-5; 
61,  i.  6-7;  62,  V.  23-24;  63, 
iii.  11-12,  etc.;  66,  iii.  19- 
20,  etc.;  67,  i.  1-2,  etc.;  70, 
ii.  1-2;  77,  iii.  20-21),  148, 
164,  165,  179,  180,  184,  187, 
189,  190,  igi,  193,  196,  197, 
201,  205,  209,  216,  218,  219, 
220,  221,  223,  227,  231,  235, 
236,  241,  242,  245,  246,  253, 
254.  255,  258,  268  ;  some- 
times translated  "the  em- 
pire," 97,  103,  108.  109,  no, 
III,  112,  113,  114.  116,  119, 
120,  121,  122,  123,  124,  125, 
126,  127,  128,  129,  131,  133, 
136. 

World-honored,  125,  129. 

World's  formation,  the,  107. 

=  ^Mchuns^fu,  lit.  "of  all 


INDEX. 


345 


things  the  organisation"  (21, 
i.  57-58).  178. 

World's  mother,  has  two  Chi- 
nese equivalents : 

==^~|»'-|5:  t'ien  hia  mti,  lit. 
"the  mother  of  the  under- 
heaven,"  (25,  ii.  9-1 1;  52,  i. 
7-9),  184,  227.  In  English  : 
109,  123.     (Cf.  16.) 

=  f^  #J  ^  #  zt'an  ivuh  chi 
mil,  lit.  "  the  mother  of  the 
ten  thousand  things"  (i,  ii. 
9-12),  147.     In  English  :  97. 


Yang,  278,  308,  (See  "positive 
principle.") 

Yea,   106. 

=  B{|  tvei  (20,  i.  5),  174.  (See 
also  p.  297.) 

Yes,  106. 

=  N"  o  (20,  i.  8),  174.  (See 
also  p.  297.) 

Yin,  308.  (See  "negative  prin- 
ciple.") 

Zoroastrian,  10. 


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